An exposition of the morall lavv, or Ten Commandements of almightie God set dovvne by vvay of exercitations, wherein is contained an explanation of diverse questions and positions for the right understanding thereof, together with an explication of these scriptures which depend upon, or belong unto every one of the commandements, all which are cleared out of the originall languages, the customes of the Iewes, and the distinctions of the schoolemen / by Iohn Weemse ...

AN EXPOSITION OF THE MORALL LAW , OR TEN COMMANDEMENTS OF ALMIGHTIE GOD , Set downe by way of EXERCITATIONS .

Wherein is contained an explanation of diverse Questions and Positions for the right understanding thereof .

Together with an explication of these Scriptures which depend upon , or belong unto every one of the Commandements .

All which are cleared out of the originall languages , the customes of the Iewes , and the distinctions of the Schoolemen .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Considera & invenies .

By Iohn Weemse , of Lathocker in Scotland , Preacher of Christs Gospell .

LONDON . Printed by T. Cotes for Iohn Bellamie , and are to be sold at his shop at the signe of the three Golden Lyons in Cornehill , neere the Royall Exchange . 1632.

TO THE RIGHT HONORABLE , JAMES EARLE OF Carlile , Viscount Doncaster , Baron of Saley , one of his Majesties Privie Counsell , Gentleman of his Bed-chamber , and Knight of the most Noble order of the Garter . RIGHT HONORABLE ,

WHen the Israelites were travelling through the wildernesse to Canaan , the Lord gave them three guides , Moses , Aaron , and Miriam ; of those three guides Miriam was the meanest ; she was a woman , Mica . 6.4 . the infirmer sexe , and she murmured first against Moses , therefore she was stricken with leprosie : Aaron was their second guide , but in somethings hee proved a blinde guide to them , for hee set up a golden calfe before them : Moses was their third guide , but hee could not bring them to Canaan , it was Joshua who brought them to their rest . So there are three guides which direct men in this world ; first corrupt nature , or natura non suscitata , that is , nature not wakened or stirred up by learning ; this guide is but like unto Miriam , and oftentimes it murmureth against Moses , the law of God. The second guide is ratio suscitata , reason wakned and stirred up , and somewhat refined by learning and humaine sciences ; yet it is but a blinde guide , and oftentimes it murmureth , and repineth against Moses as well as leprous Miriam . The third guide which directeth men here ; is the law of God , which sheweth us the way to Canaan and our eternall rest . Moses guided the Iewes three manner of wayes ; first by the ceremonies ; secondly by the Iudiciall ; and thirdly by the Morall precepts . The ceremonies did dilineate to them Christ to come , and as a painter when hee is about to paint a man , first hee draweth some lines and draughts , and this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Secondly hee addeth the blacke colours , and this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and lastly the vive colours , and this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; then we discerne plainly whom hee did delineate before : wee take up at the first that hee is painting a man , but wee cannot discerne in particular who it is : The first lineaments ( as it were ) of Christ were drawne to the Patriarches ; then Moses added the blacke colours in the ceremonies ; but when Christ came in the flesh , then hee was seene in his vive colours : and as the fathers say , to the Patriarches hee was in spicis , to the Iewes in farina , sed nobis in pane ; that is , the Patriarches saw him as it were , but in the eare of the corne , the Iewes saw him in the meale , but we see him in the bread set upon the table before us . The second way how Moses directed them , was by his judiciall lawes , guiding them in their policie and commonwealth , where for hardnesse of their hearts , hee permitted many things to them ; but their chiefe and principall guide was the Morall law , which is that guide of guides . David when hee breaketh out in commendation of this law , hee spendeth the whole 119 psalme in praise of it , and there is not one verse in it except the 122 which hath not some epithet of the law of God in it , as his judgements , his words , his lawes , his testimonies , his commandements , his covenant , his statutes , and his precepts &c. It may be said , perhaps , that this law seemeth not to be such a guide , seing it is called a killing letter , and the ministration of death : but this is only accidentall to it that it is so called , 2. Cor. 3.6.7 . when it meeteth with the perverse and corrupt nature of unregenerate man , then it is the ministration of death and a killing letter ; but when it meeeteth with a regenerate man , then it becometh a guide unto him ; therefore the fathers say well , Datur duris in flagellum , proficientibus in paedagogiam , & perfectioribus in solatium ; the law is a whip and a scourge to the stubborne and disobedient , it is a tutor to those who begin to learne new obedience , but it becometh a comforter and a counseller to those who have made any progresse in holinesse , Psal. 18.26 . and as God himselfe with the pure hee will shew himselfe pure ; and with the froward hee will shew himselfe froward , so doth this law shew it selfe a hard and a rigorous Taskmaster to the wicked . This law being such a perfect guide , and so necessary in the Church , what monsters are these Antinomians who set themselves against the law , and will banish it out of the Church , whereas Christ came not to destroy the law but to fulfill it Christ and Moses were in the mountaine together : Matt. 5.17 . Matt. 17.3 . so the Church sang the song of Moses , and the song of the lambe , Revel. 15.3 . the Law and the Gospell must not be separated . Those who would remove and banish the law out of the Church doe as theeves do when they come to robbe and steale ; the first thing that that they doe in the house , they put out the light that they may steale the more securely : So carnall and profane men , that they may sinne the more securely and with greater liberty , doe labour to abolish the law out of the Church ; but the Lord never lighted his candle , that it should be put under a bushell . The Lord hath set men in three ranks in the world : some in the meanest and basest condition of life , some in a middle condition of life , and some in a higher condition : this law is necessary for all sorts and conditions of men : for to those who live in the lowest and basest condition it is necessary to uphold them , they have not beene unfitly compared to a fishers net , which hath lead to make it sinke , and corke to make it swimme ; so poverty and crosses hold the poore man down and make him to sinke , then the comfortable promises of the law of God make him to swimme and hold up his head : so this law is necessary for those who are in a middle state , it is like the tongue of the ballance to those to make the scales stand right , but it is most of all necessary to those who stand in high places , for high places , as David saith , are slippery places . In Israel when a man built a new house he was commanded to make a battlement about it , Deut. 22.8 . lest men should fall over and indanger themselves ; so when men are in eminent places , the best battlement to save them is the law of God. I know , my Honorable , and very good Lord , when yee remember Gods goodnesse towards you who hath advanced you to such an high place , and continued you in such favour with your Prince so long , that ye will be thankfull to your God , and that ye will not forget to make this law your philactery , Prov. 3.3 . and put it like a chain about your necke . The reasons , my Honorable Lord , that have moved me to seeke your Lordships patrocinie to this worke , are first , because I know ye love the truth . Secondly , because ye have so faithfully and honourably carried your selfe often in those weighty imployments which his Majesty and the State have committed to you . And thirdly , because you carry your selfe so respectively to all sorts of men at home : these motives encouraged mee to take the boldnesse to present this treatise to your Lordship . And although I be not able to bring a lambe , the sacrifice of the richer sort , yet if I bring but two turtle doves , Levit. 5.7 . I know your Lordship will accept of it , because a man is debter for that which he hath , 2. Cor. 8.12 . and not for that which he hath not . The grace of God be with your Lordship , and preserve you blamelesse in soule and body untill the comming of the Lord in glory .

Your Honours in all dutifull submission IOHN WEEMES .

The Contents of the particular Exercitations contained in this first Booke of explication of the first Table of the Morall Law. EXERCITAT . I. Of the excellency of the Morall Law above all other lawes . Pag. 1. EXERCITAT . II. The manner how the Lord gave the Law. p. 9. EXERCITAT . III. The Law was written in Tables of stone . p. 13. EXERCITAT . IIII. The preface of the law . p. 19.

Commandement . I. EXERCITAT . V. We should have God onely for our God. p. 28. EXERCITAT . VI. God is to be loved with the whole heart . p. 36. EXERCITAT . VII . Of the highest degree of mans love to God. p. 48. EXERCITAT . VIII . Wee cannot love God and Mammon . 52

Commandement . II. EXERCITAT . I. Idolatrie in generall . p. 59. EXERCITAT . II. No spirituall worship is to bee given to any creature invisible . p. 65. EXERCITAT . III. No visible thing in the heaven or in the earth to bee worshiped . p. 69. EXERCITAT . IIII. No Image can be made to represent God. p. 74. EXERCITAT . V. That Idolatrie is most opposite to God. p. 78. EXERCITAT . VI. How base Idols are in the sight of God. p. 82. EXERCITAT . VII . What force Idols have to allure those who worship them , and to draw them after them . p. 85. EXERCITAT . VIII . The many evils which the people got of idolatrous Egypt . p. 87. EXERCITAT . IX . A comparison betwixt the golden calves set up in the wildernesse , the golden calves in Dan and Bethel , and the Popish Idols . p. 90. EXERCITAT . X. Of the increase of Idolatry , and how it spread through the world . p. 93. EXERCITAT . XI . Whether Gideon made the Ephod an Idol or not ? p. 97. EXERCITAT . XII . Whether Naaman might bow in the house of Rimmon or not ? p. 100. EXERCITAT . XIII . Of mixtures of religion . p. 104. EXERCITAT . XIIII . Of the motives which mooved the heathen to worship Idols . p. 108. EXERCITAT . XV. Whether things idolatrous may be converted to any use either in the service of God , or may wee convert them to our owne use . p. 111. EXERCITAT . XVI . The reason why the Lord will not suffer idolatrie . p. 117. EXERCITAT . XVII . The punishment for the breach of the second commandement . p. 122. EXERCITAT . XVIII . Of the extent of Gods justice , and his mercy to those who breake and keepe his commandements . p. 131.

Commandement III. EXERCITAT . I. How the Iewes superstitiously abuse the name of God , Iehova . p. 138. EXEXCITAT . II. Of the Iewes superstitious and deceitfull oaths . p. 140. EXERCITAT . III. What great sinne it is to curse God. p. 144. EXERCITAT . IIII. That men should not curse the creatures . p. 147. EXERCITAT . V. Of Perjury . p. 152. EXERCITAT . VI. Of Blasphemy . p. 157. EXERCITAT . VII . To give God his right titles and attributes . p. 161. EXERCITAT . VIII . Of a lawfull oath . p. 163. Of the word AMEN , whether it bee an oath or an asseveration . p. 170. De juramento coacto . p. 171. De juramento incanto . p. 172. EXERCITAT . IX . Of the gestures which they used in swearing . p. 174. EXERCITAT . X. Of Vowes . p. 177. EXERCITAT . XI . Of Iephthes vow . p. 184. EXERCITAT . XII . Of Davids vow . p. 188. EXERCITAT . XIII . Of the punishment for the breach of the third commandement . p. 191.

Commandement IIII. EXERCITAT . I. Of the word Sabbath , how it is taken in the Scriptures . p. 197. EXERCITAT . II. When the Sabbath day beginneth . p. 200. EXERCITAT . III. Of the morall , judiciall , and ceremoniall part of the Sabbath . p. 208. EXERCITAT . IIII. Of the difference betwixt the Sabbath and other feast dayes . p. 214. EXERCITAT . V. Of the sanctification of the Sabbath . p. 218. EXERCITAT . VI. That man is commanded to labour sixe dayes . p. 222. EXERCITAT . VII . No worke to be done upon the Sabbath . p. 225. EXERCITAT . VIII . Whether the Sabbath was from the beginning or not . p. 239. EXERCITAT . IX . Of the change of the Sabbath to the first day of the weeke . p. 234. EXERCITAT . X. Workes of necessity doe not violate the Sabbath . p. 237.

A Table of the places of Scripture , explained in this first Booke of the explication of the Morall Law ; the first number sheweth the Chapter , the second the Verse , and the third the Page .

Genesis. Cap. Ver. pag. 1 5 200 4 6 5 5 3 122 10 9 17 14 1 94 17 14 126 22 28 159 25 30 40 29 23 204 30 27 70 31 42 46 34 28 19 35 16 211 36 43 17 49 26 134

Exodus. 3 14 22 16 122 4 31 20 10 10 145 19 16 9 20 2 117 22 15 18 28 10 15 29 31 61 30 29 104 32 1 60 24 1 13 28 13

Levit. 17 7 70 19 18 6 27 105 20 20 125 23 87 23 15 197 25 17 47

Numb. 5 18 120 6 4 5 21 23 192 23 21 81 25 13 119 26 9 17 27 3 129 30 2 153 15 182

Deut. 4 7 79 10 47 6 5 39 10 2 13 12 2 114 19 21 2 21 4 148 23 4 34 24 5 3 33 2 16 4 34

Iosh. 5 9 88 7 21 112 8 32 14 10 3 201 23 7 166

Iudg. 8 26 97 27 98 11 30 185 13 8 22 18 20 95 20 18 188

Ruth. 2 4 149 4 1 21 11 148

1. Sam. 1 17 179 21 7 38 30 7 97 25 26 163

2Sam. 1 10 191 3 29 129 8 13 245 15 153 12 30 113 14 26 2

1King. 12 13 92 13 33 91 19 2 145 17 13 20 32 26 22 13 146

2King. 1 10 151 2 2 68 14 161 5 18 100 10 30 131 14 16 124 18 4 72 19 4 27 23 5 72 13 31

2Cron. 13 3 16 25 2 38 28 19 124 20 17

Nehem. 1 6 130 13 15 226 19 212

Esth. 1 10 5 18 20

Iob. 1 6 233 3 15 79 8 14 46 13 15 37 28 17 19 21 39 24 15 21 15 37 23 12 223 17 2 31 27 72 34 56

Psal. 7 4 146 16 191 18 40 39 19 9 11 40 7 18 72 10 105 87 25 90 79 8 130 86 13 82 89 35 144 102 8 148 104 10 201 105 23 88 106 26 78 37 70 109 6 150 110 1 145 119 122 152 126 6 40 135 19 227 137 2 61

Prover. 6 13 11 24 120 8 10 159 17 2 191 23 26 38 30 15 36

Eccles. 2 10 57 19 123 5 5 64 6 12

Cant. 8 6 119

Esay. 1 4 32 7 13 27 10 1 13 14 4 137 14 54 18 21 134 19 18 88 26 19 25 43 1 26 46 7 88 50 1 120 53 4 33 59 5 46

Iere. 2 18 88 3 1 120 2 34 5 13 16 7 8 71 18 55 8 2 246 16 95 17 5 66 8 39 29 22 120 32 10 196 44 19 71 50 20 192

Lament. 1 7 219 8 80

Ezek. 2 10 18 4 5 133 8 5 31 16 15 92 20 25 4 23 3 87 4 92 24 26 203

Dan. 1 8 3 2 2 34 13 47 5 22 126 7 15 8 8 13 21

Hos. 10 21 17 137

Ioel. 2 13 159 16 3

Amos. 8 6 219 14 165

Iona. 1 9 23

Micah. 6 16 4

Habak. 2 18 80

Zeph. 1 8 119 3 1 81

Hag. 2 12 142

Zach. 1 3 18 7 12 16 14 9 79

Mala. 3 3 180 14 37

Matt. 12 41 92 21 24 20 37 33 23 35 124 26 18 21 55 137 28 1 202

Mark. 5 39 25 11 16 213 16 1 202

Luke. 1 6 41 4 2 18 14 12 159 17 17 40 18 12 217 14 92 24 49 161

Ioh. 5 13 65 45 7 8 4 81 10 17 49 11 25 25 12 29 11 13 8 154 16 8 169 18 28 198 19 7 158 31 198

Act. 4 36 2 7 53 14 54 5 8 10 54 10 13 2 13 22 217 16 21 2 21 10 49

Rom. 2 16 7 7 21 7 14 14 167

1Cor. 1 17 159 5 5 151 7 4 178 16 2 235

2Cor. 1 20 170

Galat. 2 23 47 3 12 3 19 14 28 34 4 23 9

Ephes. 6 5 8 3 15 1●8

Philip. 1 23 45 2 3 33

Coloss. 1 16 65 2 18 67

1Tim. 1 9 13 2 8 29

Heb. 4 10 134 6 7 167 10 1 4 12 21 12

Iam. 1 23 8 2 8 2 4 6 11 12 8

1Pet. 4 3 82

1Ioh. 2 16 56 5 10 175

Iude. 11 124

Revel. 1 8 23 10 234 3 10 41 4 5 12 16 2 89 18 3 7

A Table of the Hebrew words expounded in this booke . א 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 30 79 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 92 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 78 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 144 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 170 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 153 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 162 ב 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 72 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 121 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 84 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 60 נ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 72 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 227 ר 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 98 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 104 ה ה demonst . 197 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 90 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 17 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 31 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 88 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 60 ז 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 104 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 138 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 30 ח 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 78 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 111 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 88 ט 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 214 י י pro Iehoua . 23 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 214 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 126 כ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 211 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 174 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 5 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 128 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 60 ל 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 26 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 112 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 187 מ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 105 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 81 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 18 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 113 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 83 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 104 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 112 נ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 145 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 25 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 83 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 30 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 38 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 137 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 61 ס 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 37 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 219 ע 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 23 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 68 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 32 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 181 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 83 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 94 201 פ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 21 צ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 83 ק 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 60 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 147 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 11 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 119 ד 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 130 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 11 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 135 ש 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 197 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 27 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 79 ת 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 210 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 135 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 70

A Table of the Greeke words expounded in this Booke . Α 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 194 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 82 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 170 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 24 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 118 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 157 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 23 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid Β 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 84 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 157 Δ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 74 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 138 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 162 Ε 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 56 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 192 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 63 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 194 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 22 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 138 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 157 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid Η 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 118 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 23 Ι 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 211 Κ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 193 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 21 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 23 Ο 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 18 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 202 Π 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 81 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 198 215 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 227 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 215 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 227 Σ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 199 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 197 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 95 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 18 γ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 69 Φ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 53 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid Ω 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 23

An alphabeticall Table of the principall distinctions and chiefe matters contained in this Booke . A Aaron compared with Ieroboam in making the golden calfe . Pag. 91 Accident , two fold . Pag. 122 Achans theft . Pag. 112 Adoration two fold , 28. an act of religious worship , 62. how it differed from prayer , ibid. it looketh to the greatest excellency in the person . Pag. 66 Ambition to affect Gods honour . Pag. 54 Amen , whether an oath . Pag. 170 Angels not to be worshiped . 67. how they are said to give the law . 14. why they concealed their names . Pag. 22 Aph-hu , a proper name of God. Pag. 162 Arabian for a thiefe . Pag. 34 Aramites were Idolaters . ibid. B Baal , why put in the feminine gender . Pag. 73 Balaam , how hee called God his God. Pag. 27 Beelzebub and Beelzebul . Pag. 84 Bellie a base God. Pag. 56 Bill of divorce , when given to Iudah , 121. when to Israel . ibid. Bowing , to what commandement it belongeth , 28. foure sorts of bowing . Pag. 60 Blasphemy what , 157 , what the Iewes did when they heard blasphemy , 159. Gods judgement for blasphemy , 160. Christ condemned as a blasphemer : Pag. 158 Blessings of fathers conveyed to children . Pag. 134 C Ceremonies , why kept after the death of Christ , 106. ceremonies of order ; 209. what ceremonies not kept in the wildernes , 3. ceremoniall statutes why called not good . Pag. 4 Chaldean for a genethliack ; 34. change fourefold . Pag. 27 Children by nature , by imitation , 124. they imitate their fathers sinnes two wayes , 126. how they are guilty of their fathers sinnes . ibid. Christ how hee lay three dayes and three nights in the grave . Pag. 202 Church , where shee remained in the time of idolatry , 94. how she may cease to be Christs spouse . Pag. 121 Comfort in Divinity . Pag. 26 Commandements distinguished , 28. the first and second distinct . ibid. Covetous mans Idoll , his gold , 56. his sacrifice to his Idoll . ibid. Curse suppressed by God , 144. and why , 145. suppressed by good men , bad men and the devill . ibid. not to curse the creatures , 147. cursing expressed by blessing , 148. the curses of the Prophets are predictions , 151. a curse on the creatures for mans cause , 148. how the people cursed Meroz . Pag. 151 D Dan an idolatrous tribe , 95. punished for his idolatrie , ibid. Davids vow , 188. how hee performed his vow , 189. his reward for it , ibid. hee put not on the Priests Ephod , 97. hee tooke not the crown from Milcom , 113. his fearefull curse against Doeg . Pag. 150 Day twofold , 200. when the naturall day began , ibid. how divided by the Romans . Pag. 207. Devill worshiped in all idolatrie . Pag. 70 Doeg a great hypocrite . Pag. 38 E Egypt compared with spirituall Egypt , 87. why called Ham , 88. why called Rahab , ibid. the evils that come out of it , 88. and Pag. 89. Egyptians represented God by a serpent . Pag. 110 End twofold . Pag. 64 Ephod twofold , 97. Ephod ecclesiasticall threefold ; ibid. Gideons Ephod . Pag. 98 Evangelists put in the feminine gender . Pag. 105 Evening the end of the day , 203. the periods of it . Pag. 204 Euphrates compared with Sihor , 249. it is called the river Antonomasticè , 88. it was the border of Canaan . ibid. Execrable things of three sorts . Pag. 111 F Falshood threefold . Pag. 168 Father properly given to God , 118. who are meant by fathers , 124. fathers naturall , by example , ibid when the father is said to die in his owne sin , 129. how his sinne is said to be his childrens . Pag. 127 Feare a hedge to all the commandements , 47. the feare of Isaac , what 46. feare put for God. Pag. 47 G Gad , how it is read . Pag. 72 Gideon , his Ephod , 79. why he set it up , 98. he made it not an Idoll . Pag. 99 God , how to be conceived , 75. how to bee loved , 36. whether he may be loved for his benefits , 37. he is loved three wayes , 44. hee is to bee loved extensively & intensively , 43. he filleth the heart , 36. he is the object of the soule , 37. how men can desire to bee like God , 54. whether to hate God , or to bee ignorant of him the greater sinne , 42. his revealed and secret names , 162. his name and attributes abused by the Iewes 140. hee forgetteth not the children of good parents , 135. hee punisheth to the fourth generation , 131. hee continueth longer than to the fourth generation , 133. another god is a strange god , 32. things proper to the creature attributed to God. Pag. 118 Guilt , what 191. how expressed , ibid. a twofold guilt , 193. guilt and punishment goe together , 192 , 193. guilt of swearing fearefull . Guilt of the fathers sinnes when imputed to the children , 126. guilt pardoned although the sinne remaine . H Hand , to lift the hand , what 175. to shake the hand , what , ibid. the hand upon the throne . Pag. 174 Harpocrates an image of the heathen , how painted . Pag. 108 Hate , how man is said to hate God , 133. to hate our selves that wee may love God. ibid. Heathen multiplied their Gods , 79. they gave diverse names to their Idols , 84. diverse attributes , 86. they continued their predecessors names by setting up an Image . Pag. 108. Heart , the first thing that God lookes to , 38. what meant by the heart , 39. to fill the heart what . Pag. 36 Herods ambition . Pag. 54 Hypocrisie , defileth all the actions of a man , 38. a dangerous sinne . Pag. 39 Hypocrites serve God for gaine , 37. they cannot apply Gods promises in particular . Pag. 26 , 27 House , to build the house , what , 190. house for friends . Pag. 99 I Idol , not to bee worshiped , 60. no maintenance to be given it , 61. it is called a dead god , 78. it is opposite to all Gods attributes , ib. how it speaketh lies , 80. the Lord detesteth the forme of them , 83. the base names given to them , ibid. they torment the Idolater , 84. they are called a shame full thing , ibid. they have great force to draw men after them , 87 and 246. it is called the image of jealousie , 30. how they entred by degrees into the temple , 31. the vilenes of the , 83 not to sweare by them . Pag. 105 Idolatrie expressed by drinking , 249. the increase of it in Ezekiels dayes , 31. idolatrie of the first and second commandement , 55. it is called a sinne , 80. it evanished before Christ came , 92. the periods of it . Pag. 94 , 95 Idolaters are called adulterers , 81. their care to serve their Idols , 85. things pertaining to them of three sorts , 112. what things of theirs may bee used now , ibid they are in a worse case now than they of old , 133. they breake all the bonds of nature . Pag. 24● Iehova signifieth the essence of God , 21. not revealed before Moses time , ibid. the last letter put for the whole name , 23. it is not pronounced with the owne vowels , ibid. it is given to no creature . ibid. the superstitious abuse of it . Pag. 1●9 Image twofold , 74. considered two wayes . Pag. 76 Ieroboam compared with Aaron . Pag. 90 Iealousie what , 119. how it is bred , ibid. why it is set to the second commandement . Pag. 120 Ieremiah his cursing the day of his birth . Pag. 251 Iephthes vow , 185. much ignorance in it , 186. whether hee sacrificed his daughter . Pag. 187 Iewes in their first estate , 32. their hatred against the Samaritans ; ibid. their great ingratitude , 33. why they set up the golden calfe , 73. they abuse Gods attributes , 140. and the scriptures , ibid. the manner of their oath , 143. what oath they keep , ibid. they will not sweare but in the hebrew tongue , ibid. Iob his cursing . 251 Iudges in Israel , none of them idolaters . 94 Iudgement twofold , 169. what to stand and rise in judgement ; 92. judgement and justice how taken , 153. the world convicted of judgement . Pag. 169 K Kings of the Ilands who . Pag. 105 Knee , twofold bowing of the knee . Pag. 110 L Law morall compared to the ecliptick line , 1. compared with the judiciall law , 2 , 3. with the ceremoniall law , ibid. with the law of the conscience , 7. with the law of sinne , ibid. written upon stone , 15. and why , 17. why upon hewen stone . ibid. Lies in themselves are all alike . Pag. 153 Love fulfilleth the law three wayes , 45. our love to God , 40 , 41 , 42. to love our selves , 43. our love to our superiour , equall , inferior . Pag. 48 , &c. Lukwarmenesse , a great sinne . Pag. 41 Lust of the eyes what . Pag. 57 M Magistrat , how he may punish the children for their fathers sinnes . Pag. 125 Martyrs would partake with Idolaters in nothing . Pag. 103 Members how attributed to God. Pag. 75 Mercy Gods owne worke . Pag. 137 Minerva how painted . Pag. 109 Mourning threefold . Pag. 202 Mouth , to open the mouth what . Pag. 352 N Naarnan his petition , 110 he is not simply free from sin in his petition , 102. his fact not justified by the Prophet . Pag. 103 Name , what it is to take Gods name , 137. the name of God called his memoriall , 138. names of God given to the creatures , 23 why men conceale their names . Pag. 22 Nebuchadnezzar his ambition . Pag. 54 Necessity twofold , 226. necessity inevitable contracted , 237. imminent , present . Pag. 238 Nilus worshiped as a God , 73. compared with idolatry . Pag. 249 Nothing , threefold . Pag. 79 O Oath the conditon of it , 167 it is called the bond of the soule , 153. when it is to be kept , and when not , 154. oath representative , ibid. a rash oath not to be kept , 169 an oath made to theves when to be kept , 17. the Iewes oath , Pag. 143 Object twofold . Pag. 76 Olevite the hill of corruption . Pag. 31 Originall sinne alike in all . Oxe a signs of plenty . Pag. 73 P Painting condemned by the Iewes . Pag. 59 Power twofold . Pag. 63 Precepts of three sorts . Pag. 4 Preface of the law , 21. what it includeth . Pag. 23 Priests stood bare footed when they serued . Pag. 62 Professors of foure sorts . Pag. 41 Q Queene of heaven . Pag. 71 Queene of the South . Pag. 92 R Religion not to bee mixed , 195. diverse sorts of Religion . Pag. 1●6 Rending of clothes , when and for whom ; 159. the manner of rending . Pag. 160 Rest fourfold , 230. how God rested , and from what workes , 229. 290. why beasts should rest . S Sabbath , a word knowne in all languages , 197. it signifi●th the whole weeke ; ibid. why called a high Sabbath , 198. diverse derivations of it , 199. other feasts take their denomination from it , ibid. what time it beginneth , 205. what morall , ceremoniall , and judiciall in it , 209 , 210. a Sabbath dayes journey , 211. the signification of it ; 212. the Iewes liturgie that day , 215. it differed from other feasts ibid. the end of it , 220. what workes may bee done that day , 226. whether it was from the beginning , 230. of the change of it , 234. it is called the Lords day , ibid the Iewes superstitiouslie observed it , 239. the punishment for the breach of it , Sanctification threefold . Scripture speaketh of things as wee conceive of them , 198. it keepeth not ever the order of time . Pag. 200 Scythians worship a sword . Pag. 112 Sinne for idolatrie ; 123. sin by propagation , imitation , 122. the fathers sinnes are the childrens two wayes , 127. sinne a wearisome labour . Pag. 130 Sinai the mount of God , 9. compared with Sion , 10. with Ebal . Pag. 16 Soule the object of it . Pag. 37 Strangers of two sorts . Pag. 227 Sweare by God , 163. when the creatures may be named in swearing , 164. how the oath bindeth the Idolater ; 166. why man should sweare ; 168. ceremonies in swearing . Pag. 174 T Tables of the law , 13. whether written on both sides . Pag. 18 Temptations of three sorts . Pag. 245 Teraphim what . Pag. 69 Thunder called the voyce of God , 10. compared with spirituall thunder , 11. it went usually with some revelation . ibid. Time how called holy . Type twofold . Pag. 213 Tyrus his ambition . Pag. 54 V Verity threefold . Pag. 168 Visite how it is taken , 122. how God visiteth the sins of the fathers . Pag. 127 Vow what , 177. three sorts of vowes , ib. what things we may not vow , 178. the conditions of it , 180. whether a vow or oath bind more straightly , 181. twofold vow , 183. who may disanull it , ibid. Iephthes vow . Pag. 184 W Will threefold , it cannot be compelled . Pag. 171 Wish twofold , 49. Pauls wish , 50. whether it was a sin , 51. considered two wayes . ibid. Word for a commandment ; 20. words repeated intend the signification , Pag. 39. Write , to write is to give lawes , 13. God , Moses and the King wrote the law , 14. why Christ wrote none of the new Testament , ib. why God wrote upon stone , 16. writings of two sorts . Pag. 18

AN EXPLICATION OF THE MORALL LAW . The first Booke , containing sundrie Questions for the understanding of the first Table of the Morall Law.

EXERCITAT . I. Of the excellencie of the Morall Law , above other Lawes . Iam. 2.8 . If ye fulfill the royall Law yet doe well .

THe Morall Law hath not beene unfitly compared to the Eclipticke line ; for as the Sunne keepeth still his course in the Eclipticke line ; and other planets , Simile , some of them are now in this side of the line , and now in that side of the line ; and when they come within the Eclipticke line , then they come nearer to the Sunne . So man , when hee walketh in holinesse and righteousnesse , then hee is within his Eclipticke line ; but when hee walketh in sinne and unrighteousnesse , then hee is without his line . Iob. 23.17 . His wayes have I kept and have not declined from them .

A comparison betwixt the Law Morall and Iudiciall . To shew the excellencie of the Morall Law , above all other Lawes ; let us compare , first , Gods Morall Law , with his judiciall Law which hee gave also himselfe . Gods morall Law exceedeth his judiciall Law in this , that his judiciall Law obliged the Iewes , and that onely in Iudea . The Iudiciall law did binde the Iewes onely in Iudea . As other positive Lawes binde , not men out of their owne Countrie ; so the judiciall Law of Moses , obliged not the Iewes ; but onely in Iudea . Example , no Levite might have a possession in Iudea particularly by himselfe ; yet their Law did not binde the Iewes out of Iudea ; The Morall Law bindeth all persons in all places . for a Levite of Cyprus sold his possession , and laid the mony downe at the Apostles feete . Act. 4.36 . but Gods morall Law bindeth all persons , in all places an therefore it is called the royall Law , or the Kings Law , Iames , 2.8 . For that which the King commandeth to be common , is common to all ; as the Kings high way , Num. 21.2 . So the Kings weight . 2. Sam. 14.26 . He weighed the haire of his head at two hundred sicles after the Kings weight ; That is , the weight wherewith all men weighed . So the Kings Law , that is , the Law which all are bound to walke in . Contrary to this , is pervertere vias domini , to pervert the wayes of the Lord . Act. 10.13 . It was a great blindenesse then of those , who said Act. 16.21 . that Paul and Silas taught customes which were not lawfull for them to receive , neither to observe being Romans . But Gods morall Law bindeth all people a like .

The Morall law bindeth the inner man , but the Iudiciall Law bindeth him not . Secondly , the morall Law bindeth the inner man , but the judiciall Law of Moses obliged not the inner man . Example , Tooth for tooth , and eye for eye , Deut. 16.21 . When one had paid tooth for tooth , or eye for eye , hee had satisfied the judiciall Law ; for that Law required no more of him . but the morall Law required more of him , that hee should bee free of the rancour of his heart .

Thirdly , The iudiciall Law was fitted for them , as they were a people of a hard heart ; as the law of divorce , The Iudiciall Law for the estate of the Iewes . of Ielousie , and of the revenger of the blood ; which were Lawes made according to the hardnesse of the hearts of that people ; and as the shoomaker maketh a shooe according to the crooked foote : so the Lord made these iudiciall Lawes , and fitted them to the estate of that people . Solon being asked , whether he had given the best Lawes to the Athenians or not ? Answered : the best that they could suffer . So the Lord fitted these Lawes to the nature of that people : but the morall Law of God , is not fitted that way to the estate of men ; but all men must fit themselves to it .

Fourthly , some of the Iudiciall Lawes exempted some men , from performing some duties ; The Iudiciall Law exempted some men from some duties , but the morall Law bindeth all alike . as Deut. 24 , 5. A mad should not goe to the warres , nor bee charged with any businesse , the first yeare that hee is married . But the morall Law prescribeth alike obedience to all , Ioel. 2 , 16. Let the bridegroome goe forth of his chamber and the bride out of her closet .

Secondly , let us compare Gods morall Law , A comparison betwixt the morall Law and the ceremoniall . and his ceremoniall Law together . Some of the ceremoniall Lawes obliged all the Iewes in all places : therefore Daniel in Babylon might not eate of any of the uncleane meates of the King of Babel , Dan. 1 , 8. Some of the ceremonies obliged but some of the Iewes in all places ; Ceremonies which had relati n to the Temple , were not kept in the Wildernesse , or in the captivity . as no Nazaret might drinke wine . And thirdly some of the ceremonies , obliged all the Iewes at sometimes ; as no Iew might eat leaven at the Pascha . But the morall Law obliged all people , at all times , and in all places . These ceremonies which had relation to the Temple , they kept them neither in the wildernesse , nor in the captivitie : as they paid nothing to the Priests who served in the Temple . But the morall Law did bind them , both in the wildernesse and in the captivitie ; and therefore he who brake the Sabbath in the wildernesse , was stoned to death , Levit. 24.

Againe , the ceremoniall Law was accommodated and fitted to them , as they were infants in the Church ; and it was fitted to their capacity and non-age : but the morall Law bindeth all estates and conditions of men alike .

The ceremoniall Law shew what was sinne ex accidente indirectly , but the morall per se and directly . Thirdly , the ceremoniall Law , made them understand sinne , ex accidente ; for it was appointed in expiationem peccati , for the expiation of sinne : as the judiciall Law was appointed in paenam peccati , for the punishment of sinne . But the morall Law shewed them directly what was sinne .

Fourthly , these ceremoniall Lawes are called , praecepta non bona , Ezekiel . 20.25 . I gave them also statutes that were not good , and judgements whereby they shall not live .

Pracepta mala non bona bona . There are three sorts of precepts . First mala , as the statutes of Omri . Micah . 6.16 . Secondly , non bona , as the ceremoniall Law. Thirdly bona , as the morall Law. The Lord calleth these ceremoniall precepts , non bona : because they could bring nothing to perfection , Heb. 10.1 . And he that kept them could not live by them ; they were given but as hedges to keepe in the people , The ceremoniall statutes were called , not good , because they brought nothing to perfection . after they set up the Golden Calfe , that they should not commit Idolatrie any more : and they were but shadowes to them , of good things to come , Heb. 10.1 . They commanded neither vertue nor vice in themselves ; therefore he calleth them praecepta non bona . But the morall Precepts are just and holy , and the man that doth them , shall live in them , Gal. 3.12 .

A comparison betwixt the morall Law , and the Lawes of men . Thirdly , let us compare Gods morall Law and the Lawes of men , they say that ratio legis est anima legis , the wisdome of God was anima huius legis , and as farre as the wisedome of God , differed from the wisedome of man ; so farre differeth the Law of God , from the civill Lawes of men .

Secondly , the civill Law saith , The morall Law of God forbiddeth the motions of the heart without consent , but the Law of man doth not so . de minutis non curat lex , that is , the Law looketh not to every small transgression . But Gods morall Law , observeth and condemneth , both the great and the least sinnes ; it forbiddeth Gnats , as well as Camels , Mat. 23. The Nazaret was forbidden as well to eat the kernell of the Raisin , as to eate the huske , or drinke the Wine . Num. 6.4 . So the Lord forbiddeth in his Law , as well the first motions of the heart without consent , as he doth the act it selfe ; but mans Law looketh not to these : Simile . and as the Sunne when it shineth brightly , sheweth us atomes , the very little motes , which are the least things we can perceive : so the bright Law of God , sheweth us these first motions of the heart to be sinne , which the naturall man would thinke to be as small as the motes in the Sunne .

Thirdly , the civill Law saith , Cogitationis paenam in nostro for● nemo luat ; but the morall Law first taketh order with the cogitations of the heart , then it commeth to the countenance , Why is thy countenance fallen , Gen. 4.6 . then to the gnashing of teeth , Act. 7.54 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they gnashed with their teeth , as if they had beene cutting with a Saw : then to the foaming of the mouth ; therefore the Hebrwes marke , that Ceseph signifieth both foaming at the mouth , and anger , Esth. 1.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ira spuma . These the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Who are angry till they foame at the mouth againe . So the morall Law taketh order with the angrie words as to call our brother Raca or foole : then see how the morall Law pursueth the act it selfe ; as first , the Pharisees revenge , tooth for tooth and eye for eye : then Cains revenge , seaven for one . Then Lamanes revenge , seventy for one , Gen. 24. Then Hamans revenge , The morall Law forbiddeth all sort of unlawfull revenge , or to remember an injury . to have all the Iewes killed ; and as the morall Law taketh order with the fact it selfe : so with the dregs after the injurie is pardoned . Thou shalt not avenge nor remember Levit. 19 , 18. A man is strucken with a dagger , when he throweth away the dagger then he pardoneth the revenge ; but yet if he keepe still the sheath , the dregge remaineth ; and he remembereth the wrong done to him .

The Civill Law doth not respect vertues in themselves , but as they concerne the Common-wealth . Fourthly , the civill Law , Whatsoever it commandeth concerning vertues , it commandeth it onely in respect of humane society , and as they are acts of justice ; so that if it prescribe any thing of morall vertues , as of temperance and sobriety ; it respecteth them no other wayes , Arist. lib. 5. Ethic. cap. 1 but as they are good for the commonwealth ; but not as they are directly vertues in themselves . Example , When it comandeth temperance , it commandeth it not as a vertue necessarie for this or that particular man , but because this intemperance doth hurt the commonwealth . So when it forbiddeth Adultery , it forbiddeth not , as a sinne hurtfull to the man , who committeth it ; but as a sinne contrarie to an act of justice : but the Law of God commandeth these vertues , as vertues directly ; both intellectunall and moral .

Fiftly , mans Law permitteth many things , which the Law of God altogether disaloweth ; mans Law permitted the Husband , if he tooke his wife in the act of Adultery to kill her ; as the Athenians made a Law of it ; and Draco and Solon approved it . The Law of the twelue tables saith Moechum in adulteri● deprehensum necato : Plutarchus in vita solomis , & lex 12 tabul . but this Law was moderated lege Iulia , it was onely permitted for the husband to kill the Adulterer , if hee had beene a vile and a base fellow ; and afterward , it was permitted to the Father onely , to kill his Daughter if she were taken in adultery ; but not to her Husband : yet these were never allowed by the Law of God , and although before men those were not punished , yet they were guilty before the Lord .

Fourthly , A comparison betwixt the morall Law , and Law of a mans conscience . let us compare the morall Law with the Law of mans conscience , and wee shall see how perfect the morall Law is . We are obliged to follow our conscience if it be rightly informed , because it is the Deputy of the Lord : if it be an erroneous conscience , we are bound to doe nothing against it ; because it is the Lords Deputie we should thus farre respect it , although we follow it not . A Tyrant because he is Gods Deputie , his subjects may not rise against him ; yet they must not obey his unlawfull Commandements : but wee are still bound to follow the Law of God.

Lastly , A comparison betwixt the Law of God and the Law of sinne . let us compare the morall Law and the Law of sinne together . Paul Rom. 7 , 21. calleth sin a Law , because it commandeth a man , even as the Law doth . Gods Law is a streight Law , the streightest Line in the Mathematickes , is the shortest Line , and if we would goe the straight way to happinesse , let us keepe this Law of God ; but enter not in the way of sinne ; for it is a crooked Line , and it will bee long ere we come to our journeyes end , if we walke out of this plaine way : the Law of sinne is easie in the beginning and narrow in the end ; but the Law of God is contrarie : the Law of sinne is lato-angusta , but the Law of God is angusto-lata .

The conclusion of this is . From the generalitie of the Conclusion . 1 Law that all men are bound to walke in it , therefore all men shall be judged by it ; but with this difference , the Heathen and Pagans shall be judged , onely by it , as it is the Law of nature . The Iewes shal be judged by it , as it is the Law of Moses ; by whom the Lord wrot these great things of his Law , Hos. 8 , 12. There is one that accuseth you , even Moses in whom ye trust , Ioh. 5 , 45. Thirdly , Christians shal be judged by the evangelicall law . Rom. 2 , 16. God shal judge the secrets of men , by Iesus Christ , according to my Gospel .

Conclusion . 2 Secondly , from the brightnesse and puritie of the Law ; let us learne to walke as the Children of light : for the bright Law is set up to discover sinne to us , that we may shunne it . A man that hath a neate and a cleane house ; he hath a looking glasse set up in it , that men may decerne the spots in their faces , to the end , they may doe them away ; the Law of the Lord is that glasse set up in his Church that it may shew us our spots , and that we may doe them away . But if any man be a hearer of the word , and not a doer , he is like unto a man beholding his naturall face in a glasse ; for he beholdeth himselfe and goeth away , and streight way forgeteth what manner of man hee was , Iam. 1.23 . So it is , if we forget our spirituall face when we looke in the Law.

From this that the Law is spirituall and searcheth the Conclusion . 3 secrets of the heart , the conclusion is . That mens Lawes bind not the conscience directly , Aquinas sayeth out of Seneca ; Servitus in totum hominem cujuscunque , sortis per omnia non descendit : but we may convert this speech , Servitus in totum hominem cujuscunque sortis per omnia descendit : no Law of man can bind the conscience of any , no not of the poorest Slave that is , Slaves in the Revelation are called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . bodies , Rev. 18.13 . She sold bodies , that is , slaves ; why are slaves called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bodies ? because as Epiphanius observeth , their Masters commandements reach onely to their bodies ; therefore the Apostle calleth them , their Masters according to the flesh . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vaginae , ●haldaicè corpus Eph. 6.5 . the body is but nedena the sheath of the soule . Dan. 7.15 . I Daniel was greived in my spirit in the midst of my Sheath . But the moral law of God bindeth both soule and bodie : and this is that which Iames saith , there is one Lawgiver who can both save and destroy . Iam. 4.12 . meaning God who can destroy both soule ●nd body .

Conclusion . 4 From the excellencie and perfection of the morall Law , we may draw this conclusion . That no man should speake evill of his brother Iam. 4.17 . for then he judgeth the Law , because the Law forbidderh a man to speake evill of his brother , and as the stroakes which are given upon the left side , are felt upon the right : so when wee speake evill of our brother , wee wrong the Law in not submitting our selves to it ; and Iudge that , which should be our Iudge ; and then wee wrong God himselfe who gave this Law , and we say as the house of Israel said , the way of the Lord is not equall . Ezek. 18.25 .

EXERCITAT . II. The manner how the Lord gave the Law. Exod. 19.16 . And it came to passe , one the third day in the morning that there were thundrings and lightnings and a thicke Cloud upon the mount , &c.

FIrst consider , where the Lord gave this Law ? upon Mount Sinai , and in the Tabernacle . Secondly , how he gave it ? with thundering and lightning . why Sinai was called the mountaine of God.

The Lord gave his Law upon Mount Sinai : it is called the mountaine of God ; not for the height of it , as tall Cedars are called the Cedars of God : but it is so called because oftentimes the Lord appeared there and gave his Law there : and from this the Heathen called their Gods , the Gods of the Mountaines 1 King. 20.13 . And therefore they sacrificed in the high places .

The Apostle , A comparison betwixt Sinai and Sion . Gal. 4.25 . maketh a comparison betweene Sinai and Sion ; that is , betwixt the Law and the Gospell , and he compareth Sinai and the Law to Hagar the bondwoman , who brought forth bond Children ; and Sinai to Sara the free woman , who brought forth free Children , and he maketh Sinai , Hagar and her Children 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so he maketh Sion , Sara and her Children 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which agree together or are in the same ranke : then he maketh Sion , and Sara 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so hee maketh Hagar and Sara ; and the bondwomans Children and the free . Let us studie then to flye from Sinai , that burneth with fire and is a Mountaine of blacknesse and darkenesse and Tempest , where there is nothing but feare and terror , and which bringeth forth Children of bondage : and let us come unto Sion and to the City of the living God , the heavenly Ierusalem , which bringeth forth free Children , Heb. 12.18.22 .

Sinai and Sion like Ebal and Gerazim . Sinai is like Mount Ebal , where the Tribes stood who cursed : and Sion is like mout Gerazim , where the Tribes stood to blesse . If we would be blessed , let us draw neere to Sion and Gerazim , and shunne Sinai and Ebal .

The Law was given in Sinai and in the Tabernacle : some part of this Law concerned onely the Iewes , The morall Law was given upon Mount Sinai , but the ceremoniall Law in the Tabernacle . and some part of it concerned all the world . That which concerned all the world was given upon the top of the Mount. The ceremoniall Law which was given to the Iewes , was given to Moses in the Tabernacle , Levit. 1. and when the Tabernacle was destroyed then the ceremonies were abolished : but the morall Law which was given upon mount Sinai indureth for ever , and shall remaine as long as the Mountaines shall stand .

The second thing to be considered , is the manner how the Lord gave his Law.

The Lord gave his Law with thunder and lightning , there is a great similitude betweene naturall Thunder and spirituall Thunder ; The thunder is called Gods voice . naturall Thunder is called the voice of God , and so is spirituall Thunder : but the difference is this , the naturall Thunder is the voice of God , but it is not a distinct voice , it sheweth us that there is a God , but not distinctly that there is a God : and as there is a difference , betwixt the speech which a man maketh with his fingers , Pro. 6.13 . when he maketh signes with his fingers he is said to speake with them ; and betwixt that which he speaketh with his tongue : so there is a greater difference betwixt this naturall voice of God , his Thunder , and his spirituall voice in the Word ; the one is vox in Aere , the other is vox in Sanctuario , Psal. 29.9 . But in the Temple every one speaketh of his glorie ,

Secondly , The naturall thunder resembleth the spirituall thunder , the word . this naturall Thunder resembleth the spirituall thunder in subtilitie , for this naturall Thunder will breake the bones and not the flesh , and it will pierce verie subtilly : yet the spirituall Thunder farre surpasseth it ; it will devide betwixt the marrow and the bones , Heb. 3.12 . and it discerneth the very cogitations of the heart .

Lastly , this naturall Thunder maketh Hindes to calve ; it renteth the rockes , and it breaketh the hardest things which withstand it , but not the softest : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so doth this spiritual Thunder , the Word of the Lord resisteth the proud , and giveth grace to the humble Iam. 4.6 . Psal. 81.7 . I answered thee in the secret place of thunder . Besether ragnas , Symmachus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in loco absconditò majestatis : and the reason of the speech was this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vox . when hee was to reveale his will unto his people , hee revealed himselfe and spake in the thunder , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filia voces , and the Grecizing Iewes call thunder 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a voyce . as Exod. 19.16 . and therefore kol is called a voyce , and when Bath is joyned with it , it is taken for a kind of Prophesie among the Hebrews : and with the thunder , hee usually fortold them of somethings to come . Ioh. 42.29 . when the Father said to his Sonne I have glorified it , and will glorifie it againe . Some of those that stood by sayd it thundred , others said it was an Angel that spake to him ; Gods revelations made to the people were usually with thunder . the reason was because these Revelations were usually in thunder , as if ye should say , some say it was Kol , others say it was bath kol ; and they say an Angel speaketh to him , speaking after the manner of the Chaldeans , who ascribe the workes of God , to his Ministers the Angels or contra . The Chaldes ascribe the workes of God to his Angels . See Eccles. 5.6 . say not before the Angell the , Seventy hath it , say not before God so the Chaldies call mortem repentinam , angelum mortis . And wee may observe further , that Iohn , in al the Revelations made to him , ioyneth thunder with the Revelation . as cap. 4.5 . and out of the Throne proceeded Lightening and Thundrings , and voices . So cap. 6.1 . I heard as it were the noise of thunder , one of the foure beasts saying come and see . So cap. 10.3 . and when he had cryed , seaven thunders uttered their voices : thus we see how the two thunders goe together : and therefore the Hebrews call them Tomim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gemelli . The Christian Iewes , gemelli . who observe , that prophesie and thunder went usually together : when they heare it thunder so often , they aske of them who remaine Iewes still . What is the cause that they heare no voyce , nor Angell speaking unto them of their Messias to come ? and these miscreants when it thundreth doe light candles , hoping to heare that comfortable voice of their Messias ; whom they expected so long .

The people when they heard the thunder , and the Lord speaking , to them out of the cloud , were exceedingly affrayd , Exod. 20.19 . and they said unto Moses , speake thou with us , and we will heare . The Lord behoved to qualifie this voyce to them , and Moses himselfe feared and quaked , Heb. 12.21

Moyses and the people were affrayd at the giving of the Law. When the Lord appeared to Elias , there came a strong wind and rent the Mountaines , and the Rocks , and the Lord was not there : and after the wind , an Earthquake ; and the Lord was not there : and after the Earthquake , a Fire ; and the Lord was not there : and after the Fire , a still small voyce , and the Lord was there . 1 King. 19.17.18 , the Lord hath qualified these thunderings of the Law ; and of Kol , a thundering voyce , he hath made , bath Kol , vox in silentio , a small voyce ; and now Bonarges , the sonnes of thunder , doe qualifie their threatnings , and temper them ; that they become the sonnes of consolation ; and as after thundring there commeth Raine : so after their threatnings , with pitty and teares of compassion ; they end in comfort .

EXERCITAT . III. That the Law was written in Tables of Stone . Exod. 34.1 , And the Lord said unto Moses , hew the two Tables of Stone , like unto the first .

LEt us consider first who wrote the Law ? secondly why it was written upon stone ? thirdly why upon hewen stone ? forthly , why upon two Tables ? lastly , why & wherefore they were so written , that this writting took up the whole Tables ; so that there was no blanke left ?

First the Lord wrote the Law : To write accordtng to the phr●se of Scripture , to give Lawes . to write according to the phrase of the Scripture , is usually , to give Lawes , as Esay 10.1 . Woe to them that write grievous things which they have prescribed . So Dan. 6.8 . Now O King , write the decree , that is , give out the Law.

Whether were the second Tables written by God , Quest. or by Moyses ?

They were written by God as the first were , Answ. for Deut. 10.2 . it is said I will write in the Tables , the words that werein the first Tables .

But it may be said , Object . Exod. 34.28 . that Moses was with the Lord fortie dayes and fortie nights , hee did neither eate bread nor drinke water : and hee wrote upon the Tables , the words of the covenant , the ten Commandements .

Answ. God wrote the second Tables as he did the first . The words should be read this wayes , and he did neither eate nor drinke , to wit Moses , here is a rest distinguished by the point Atnach . and he wrote upon Tables , to wit God.

How God , Moyses , and the King , are said to write the Law. Observe , that God wrote the Law upon stone with his owne finger , and Moses wrote the Law , and the King is commanded to write out the Law. The Lord wrote the Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , the ten Commandements : and Moses wrote the Law , that is , Hhamusha , the whole five bookes of Moses : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the King wrote the Law Deut. 17 : 18. This is called Mishne torah , the repetition of the Law , or the copie of the Law , Iohn 8 , 32. And the reason why the King wrote out Deuteronomie , The King wrote out Deuteronomie onely . rather then any other part of Moses Law , was this ; because it is a compend of the whole Law , and all these things commanded to them concerning the King , are set downe in it : in the other bookes , there are many histories and things , which concerne the Priests , and belong not to the King : therefore he wrote them not out .

The Lord wrote the ten Commandements , and gave them by the ministerie of the Angells to Moses , Gal. 3.19 . How the Law is sayd to be given by the Angels . It was ordained by Angels in the hand of a Mediator , that is , Moses and the Angells were Mediators in the giving of this Law. So Act. 7.53 . They received the Law by the disposition of Angels . Moses himselfe againe wrote the Iudiciall , and ceremoniall Law , but grace was given by Christ . The first was given by God himselfe as common principles to all ; and these which Moses gave , were more particular determinations , and cases depending upon this Law ; but Iesus Christ gave grace .

Quest. What was the reason , why Christ wrote none of the New Testament with his owne hand , as the Lord wrote the ten Commandements with his owne hand ?

The reason seemeth to be this ; Ans. Why Christ wrote none of the new Testament with his owne hand . if Christ had written any of the Gospell with his owne hand , then superstitious people would have preferred it , to that which was written by the Apostles : for , if men make an Idoll of the crosse , upon which they hold , that Christ was crucified ; and of the nailes that nailed him to the Crosse : farre more would they have made an Idoll of that which Christ wrote with his owne hand : and this seemeth to be the reason , why Christ Baptized none with his owne hand .

But by this reason it should seeme , Object . that God should not have written the ten Commandements with his owne hand , for feare of Idolatry also .

There was no such danger of Idolatry here ; Answ. because the Tables were kept within the Arke , where the people saw them not .

The Lord wrote the commandements upon stone . We find in the Scripture , that they did write of old in Lead , Iob. 19.24 . so in stone . Thirdly in the Saphire and other pretious stones ; as the names of the twelve Tribes were written upon two Onix stones . Exod. 28.10 . the Iewes wrote in Lead and stone , &c And upon the pretious stones in the Brestplate . ver. 12. Fourthly , upon Tables which are called ceraetae , or levigatae tabulae , set over with wax ; and they were called Pugillares tabulae , quod stylo pingerentur , So Luc. 1.36 . Zacharie called for writting Tables . Fiftly , they wrote in parchment , So Iere. 36. Iehoiachim cut the rowle of Ieremies prophesie with a knife . So they wrote in brasse , as that covenant which was made betwixt the Romans , & the Iewes , was written in brasse , 1 Mac. 8.22 . & cap. 15.13 .

Most of the Iewes hold , that the Law was written by God in a Saphire . And Epiphanius is of this mind in his treatise of the twelve pretious stones . So Rabbi Ioseph in his Paraphrase upon Cant. 1. Suidas in Mosen and Abulensis upon Exod. 24.16 . The Law was not writt●n upon a Saphire but upon some other stone . and for this they alleage that place Deut. 33.2 . The Lord did shine from Paran , and there came a fierie Law from his right hand : they say the glorious beames which came from the Lord shined upon the Saphire , and made a reflexe backe againe , casting glistring beames like the fire ; but this is a mistaking of the place : the meaneing of the place is onely , that the Lord taketh a comparison from the sunne here , which in the morning showeth a light before it , then afterward it ariseth , and enlighteneth the earth : so by degrees God shew his power amongst the Israelites wheresoever they went , even from Aegypt whence they came , untill they came to the Land of Edom , which was neere to the promised Land . Then it was not a Saphir upon which he wrote ; but another stone .

He wrote upon stone , to signifie the hardnesse of our hearts . He wrote upon stone , to signifie the hardnesse of our hearts : there is no stone so hard , as the heart of a gracelesse man is : therefore , Zach. 7.12 . They made their hearts like the Adamant stone . This Adamant is such a sort of stone , that no Iron can cut it , it will breake any mattell saith Hierome , but it cannot be broken it selfe : therefore the Greekes called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because it cannot be broken : and Plinie writing of it saith , Durities ejus est inenarrabilis , et simul ignium victrix natura , et nunquam incalescens , and then hee addeth , illa invicta vis , The heart of man like the Adamant . et duarum violentissimarum naturae rerum contemptrix , hircino tamen rumpitur sanguine fadissimo animalium . That is , this Adament which wil neither be broken by Iron , or will bee made hot by the fire ; yet the blood of the stinking Goat will make it soft , this most fitly representeth the hard heart of man : because the base commodities , and the threatnings of men ; will make his heart to yeeld ; but it is hard like the Adamant to resist the Law of God , Iere. 5.13 . They have made their faces harder than the rocks . The heart of a wicked man is like the Smythes anvill , the moe stroakes that it getteth , the harder it is , this is a fearefull thing , 2 Chron. 28.20.21.22 . When the Lords hand was against Achaz , the more that he afflicted him , the more he hardened his heart ; therefore the Lord saith of him ; This is that Achaz . And Kinchi marketh upon Psal. 115. that the Article Hu , is set-before some notable transgressors , as Gen. 36.43 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Hebrewes call this milleth hat●gnam , dictio quae auget significationem . This is Esau the Father of the Edomites So Numb. 26.9 . this is that Dathan and Abiram . So Gen. 10.9 . He was a mighty hunter before the Lord . So 2 Chron. 28 This is that Achaz that hardned his heart .

He wrote the Law upon stone , The Law was wrieten upon stone , to signifie the perpetutey of it . to signifie the perpetuitie of it . The Lord commanded his Prophets to write their P●ophesies upon Tables , Esay ●0 . 8 . But the Seventie hath it , ●cribe super Buxe , write them on the bush tree , which consumeth not . Iob. 13.28 . to signifie the indurance of the troubles that were upon him , expresseth it by writting , saying Thou writest bitter things against me . To correct is actio transiens , to write is actio permanens .

The Lord wrote the Law upon hewen stone , to teach us , that he must prepare our hearts and smooth them , before they can receive the Law : this is called in the Scriptures , Breaking up of the fallow ground Hose . 10.12 . For as the Husbandman in the Summer breaketh up the ground , and pulleth out the Thornes ; that the Land may be fitte to receive seede : So the Lord breaketh up the fallow ground of our hearts , God prepareth the heart before he sow the seede of grace . and pulleth out the Thornes , that he may sow in the seed of grace ; and he maketh smooth the heart with his preventing grace , that it may bee fit to receive his Heavenly characters ; he will not write his Law in a rough and unsmooth heart .

He wrote the Law upon two Tables , and Salomon alludeth to this . Prov. 3.3 . Write mercie and truth upon the Table of thy heart . The Lord doth not care that thou have the Law written upon the posts of thy doore , & the fringes of thy garment ; but he will have it written in the heart . Psal. 40.7 . In the volume of thy booke it is written of me , I delight to doe thy will , O my God : yea thy Law is in the midst of my heart . Where the holy Ghost alludeth to the forme which was under the Law , they wrote upon parchment and rowled it up upon a peece of wood , or upon a reede Luc. 4.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He rowled up the booke ; Hence came this phrase amongst the Latines . Ducere ad umbilicum . as if he would say , thy Law O Lord is not written upon the rowle and wrapped up that way , but it is written in the midst of my heart .

Quest. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hinc & hinc . Whether were these two Tables written one both the sides , or were they written upon one side onely ; because , the Text saith they were written mize umize , one both the sides , one the one side , and on the other , Exod. 22.15 . The Seventy reade it , Hinc et hinc erant scriptae .

Ans. The Law was not written on both sides of the Tables , but upon one side . They were written on both the sides ; that is , they were written in both the Tables ; but they were not written , as the rowles were written , both within and without ; Zach. 5.3 . The curse of the Theefe upon the one side , and the curse of the Swearer upon the other side ; mize umize it was written in both the sides , that they might reade it both before and behind .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 They had two sorts of writings , first , that which the Hebrews call Gnalpanim in facie ; the other in tergo . The Greekes had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rowles , which were written upon the one side onely , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rowles which were written both within and without . The Tables were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 written upon the one side , Scripta 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but the rowle of Gods judgement Ezek. 2.10 . was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and it had written in it Lamentations and mourning and woe . So the flying , rowle of the curse of God Zach. 5.3 had the curses written both within and without , and the Lord wrote this way onely to the wicked ; When the Lord is said to write , he writeth upon both sides to the wicked , but upon the one side to the godly . but the Law was given not as a curse but as a direction to Gods Children , and therefore it was written but upon the one side of the Tables :

Lastly , this writting tooke up the whole Tables , No blanke left for man to adde any thing to the Law. to signifie , that there was no blanke left for man to adde any thing to this Law. Deut. 4.2 . Ye shall not adde to the word which I commande you , neither shall ye diminish ought from it .

The conclusion of this is , Conclusion . this Law was written upon Tables of stone and they were broken , to signifie , that we breake this first Covenant : but in the New covenant when he giveth us hearts of flesh Ier. 31.33 . and shal betroth us to himselfe for ever in judgement righteousnesse and in loving kindnesse , Hos. 2.19 . Then we shall not fall away from the covenant againe .

EXERCITAT . IIII. The Preface of the Law. Exod. 2.20 . I am the Lord thy God , &c.

THe Lord , Exod. 34.28 . wrote upon the Tables the Words of the Covenant , the ten Commandements . Some erre in dividing the Commandements . Here it is expressly sayd , that there are ten Commandements ; but men have erred sundry wayes in dividing these Commandements : for some of the Iewes make the first and second but one Commandement ; yet to make up the number of ten , they made this the first Commandement , I am the Lord thy God &c. and they say , this must of necessity be presupposed , To beleeve that there is a God who commandeth ; and they hold , that in this Commandement the Lord bindeth them To beleeve in him . They cleare the matter by this comparison . If a King should come to a people whom they know not , and hee were to give them Lawes , it were necessarie first that they should know him to be a King ; and what right hee had over them to give them Lawes : So when God sayeth I am the Lord your God , it is as much as if hee should say , The Israelites beleeved in God before they received the Law. receive me for your King and submit you to my Lawes . But this should not induce us to thinke , that these words are a command : for the Israelites before they came to receive the Law , they beleeved in him , Exod. 4.31 . and Exod. 14.31 . after that they had passed the red sea , They beleeved in God and in Moses . They believed in God already , and therefore they needed not a new precept to be given them that they should believe , but that was presupposed : for if they had not first beleeved , he should not have given them these Lawes : and they promised that when hee was about to give them the Law , that all things the Lord would bid them doe , that they would do Exod. 19.8 . In these words then , I am the Lord thy God , The Lord made an intimation to them in these words . there is nothing commanded , but onely an intimation made to them who it is that speaketh to them , to wit , the Lord God.

All the Commandements are set downe by way of precept . Thou shalt not commit Adultery , and , Thou shalt not steale . The right exposition of the words . These words Exod. 34.28 . God wrote in Tables the ten words of the Covenant , should not bee translated here , He wrote ten Sentences . as Mat. 21.24 . I will aske you one word ; that is , one Sentence , or one Question : but it is taken here , Prosententia precipiente , for a commanding Sentence , as Esth. 1.10 . The Queene refused to come at the word of the King , These words are not a Commandement , but a Preface . that is , at the commandement of the King. So De calogus is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the Apostle , a command : ten words , that is , ten commands . These words then are not a command , but a preface to the commands ; because they are not set downe by way of precept as the rest of the Commandements .

In this preface we have to consider what is craved of us ? secondly who craveth it of us ? First , what is craved ; obedience , that they should hearken : for obedience beginneth at the eare , Speake Lord , for thy Servant heareth 1 Sam. 3.10 . Secondly who craveth this attention ? it is Iehova , the great and mighty God.

There are foure things to be marked in this name Iehova ; first , that God revealed not himselfe to any , Foure things to be marked in the name Iehova . by his name Iehova untill Moses time , Exod. 6.3 . I was knowne before to be shaddai , and I manifested my selfe to the Patriarches by Adonai , and Elohim ; but I manifested not my selfe , by my name Iehova , which signifieth my essence , untill I revealed my selfe unto thee , Moses .

But this name Iehova was knowne before Moses time , Ob. Gen. 4.26 . incaptum est nomen Iehova invocari , So Gen. 15.8 .

The Fathers who lived before Moses time , Ans. The Lord revealed not himselfe by his name Iehova , untill he reveal●d himselfe to Moses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 called him not Iehova , but Elohim or Adonai ; but Moses , who wrote the historie of Genesis , after that this name was revealed unto him , he used this word , Iehova , in the historie of Genesis . Moses doth not set downe here the words of the Patriarches , but the sense of their words : they called him Elohim and Adonai , but Moses called him Iehova . This name was Peli before , a hid name , admirable , or secret . Peloni almoni , is a name in the Scriptures , which is not expressed but understood ; as Ruth . 4.1 . So in the Gospell , Ye shall goe unto what shall I call him his house . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mat. 26.18 . and of Peloni almoni , is made Palmoni , Dan. 8.13 . which the Seventy translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for it is a hid name of reverence , which is communicated to none . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 When Manoah asked the Angell what his name was , he answered my name is Peli , admirable or secret Iudg. 13.18 . The Heathen had some darke footesteps of the name Iehova , The Heathen had some darke footsteps of this admirable and secret name ; for upon the gate of the Temple of Minerva which was called Sai , they had this inscription written : Ego sum omne quod extitit , est , et erit , meumque peplum nemo adhuc mortalium detexit . And they prayed that their God would unvaile himselfe unto them , that they might understand something of his great majesty . It was not for the benefit of the Church to know the Angels name ; and therefore he concealed it .

Sundry causes which make men conceale their names . There are many causes wherefore men conceall their names ; sometimes feare , sometimes shame , sometimes deceit , sometimes wisedome , sometimes charitie and humility makes them to conceall their names . When Paul wrote his Epistle to the Hebrews ; wisedome made him to conceall his name : for he becomming now of a Iew , a Christian ; his Epistle would have had the lesse credit with the Iewes : and therefore hee concealeth his name . Why the Lord kept up his name Iehova from the Patriarchs so long . The reason , why the Lord kept up his name Iehova from the Patriarchs so long , was his wisedome : but now when the promises were to bee accomplished which hee had made before ; hee expresseth his name Iehova .

The second thing to be considered in this name is , that he is called Eheie , Ero quì ero , Exod. 3.14 . that is , whose eternitie endureth for ever : and hee is called Eheie , who was , is , and is to come : for , the future tense with the Hebrews comprehendeth all the three times , past , present , and to come . Iohn saith of the beast , Reve. 17.11 . the beast which was , and is not : the thing that is past , is not : and Ezekiel . 26.19 . thou shalt be no more : God is opposite to man by way of contradiction . when a man is dead he was , and is no more . God is onely immortalitie , he is Alpha and Omega , & he is opposite to man by way of contradiction , which is the greatest contrarietie that is . deus est , homo non est , Iohn expressing this name Eheie , expresseth it thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Revel. 1.8 . setting them downe as nounes ; and he would rather commit a soloecisme in the Greeke tongue , then not to expresse the name Iehova by them : for by nature they are participles , they should not bee taken materially here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but as participles , and they should be declined 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : but to expresse Eheie and Iehova , he calleth them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c.

The third thing to bee observed in this name is , The letter Iod added to some words for the whole name Iehova . that some times the letter Iod and no more of the name Iehova , is added to words : example Ionas . 1.9 . I am an Hebrew & I feare the Lord God ; it is in the original Gnibhri anochi , as if he should say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I am an Hebrew of Iehova or belonging to him , the letter Iod is not Affixum here , and the sentence would be perfect without it Gnebher anochi : but this Iod added to it , carrieth this sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I am an Hebrew belonging to Iehova .

The fourth thing to bee observed in the name Iehova , The name Iehova is given to no creature , as the rest of Gods attributes are . is this , that his other attributes , Adonai , and Elohim , are given to creatures , as to Angels and to men ; but this name Iehova is never given to any creature .

The last thing to be observed in this name , is this , The name Iehova is never pronounced with it owne vowels . that it is never pronounced , nor written with the owne vowels of it ; but either with the vowels of Elohim , or Adonai , and the Seventie translate it alwayes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Of this see more Commandement . 3. and the Iewes call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ineffabile , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , indicibile , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ineloquibile .

I am the Lord thy God. The preface includeth in it remission of sinnes , the resurrection and life everlasting . To bee their God includeth three speciall blessings in it . First , remission of sinnes . Secondly , the resurrection of the body . and thirdly , life everlasting .

First it includeth in it remission of sinnes , and it is concluded thus .

They who are blessed , have God to be their God.

They who have their sinnes remitted , are blessed .

Therefore , they who have their sinnes remitted , have God to be their God.

Secondly , the resurrection of the body is contained within this preface I am the Lord thy God ; as Christ proveth against the Sadduces . I am the God of Abraham and the God of Isaack , and the God of Iacob , God is not the God of the dead ; but of the living , that is , of those who live to God , although their bodies bee in the grave . To prove the resurrection out of this place , some frame the argument after this manner .

They who live in their soules after their bodies are dead , must rise againe in their bodies ;

But Abraham , Isaac , and Iacob , live in their soules , although their bodies be dead ;

Therefore , their bodyes must rise againe .

But this argument , although it hold well enough against those who hold the immortality of the soule , yet it proveth not against the Sadduces who deny the Immortalitie of the soule : but to fit the argument against the Sadduces , and those who deny the Immortality of the soule ; it must be framed thus .

An argument to convince the Sadduc●s , who denied all the Scriptures except the five bookes of Moses . They who have God , to bee their God ; must live againe ,

But Abraham Isaack and Iacob , have God , to be their God :

Therefore , they must live againe .

This argument will hold against the Sadduces who admitted the five bookes of Moses , and granted that God made a covenant with Abraham Isaack and Iacob .

Object . But the Sadduces might have said , that God might have beene their God while they were living , and now ceased to be their God when they were dead .

Answ. The covenant is pronounced in the present time , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I am their God , and not , I was their God : for although the word Sum be not expressed in the covenant , yet it is to bee understood after Ani according to the manner of the Hebrewes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

He might have beene the God of their soules , Object . although not of their bodies .

The Sadduces could not frame this answere , Ans. who denied the immortalitie of the soule . Secondly , the Text saith , I am the God of Abraham , that is , of whole Abraham . For when any thing is attributed or astricted to a part , the Whole is presupposed first . Example , the black Moore is white in his teeth , When any thing is attributed to the part , the whole is first understood . then the Moore must first exist who hath the white teeth . So if the Whole exist not , In potentia at least , then this limitation cannot bee made to the soule , that he might bee the God of Abrahams soule ; as though the body never were to rise againe : and if their bodies were not to rise againe , how could he be called the God of their bodies ? or why commanded hee their bodies to bee circumcised and made them Temples of the holy Ghost , if hee had not beene minded to raise them againe ? To live then , must be understood here first of the soule , living actually , and of the body , living potentially , which by the power of God shall be raised againe ; and it is said in this sense , The Churchyard is called the house of the Living . Mark. 5.39 . She is not dead but alive . How was she living ? by the power of God who was able to raise her againe : and therefore the Hebrewes call the Church yard , Domus viventium , The house of the Living because the bodies lived to God all this time . The Iewes themselves believe the resurrection Esay 26.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nebhelathi jekumun , Cadaver meum resurgent that is , I beleeve that my body shall rise againe and others with me , so . Ioh. 11.24 . I know that he shall rise againe in the resurrection at the Last day .

Thirdly , this preface containeth in it life eterall . Heb. 11.16 . God is not ashamed to be called their God and he hath prepared for them a City to come , Heb. 11.16 . it is concluded thus .

If their God had not prepared for them a City to come he might have beene ashamed ;

But their God cannot be ashamed :

Therefore their God hath prepared for them a Citty to come .

I am the Lord thy God ; here he teacheth them the , application of all the promises of Salvation to themselves . Heb. 11.13 . the faithfull embraced the promises and kissed them , The comforts in divinity standeth in these possessive promises mine , thine , ours . this was their parrticular application of the promises . The Schoolemen say well , that all the comfort in divinitie lieth in these possessive pronounes mine , thine , and our's , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tu mihi . a Saviour is borne to you , Luc. 2.11 . So Paul who hath given himselfe for us Tit. 2.14 . And the comfortable promises of the Gospell , Thou art mine , this is the summe of the whole covenant . is Esay 43.1 . Li atta , tu mihi , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a short sentence , but comprehending all the promises of Salvation in it : when God saith thou art mine , and our hearts can answere him againe we are thine . This is a happy meeting : the Iewes used to write these two short words Li atta , the summe of the whole covenant , as a motto upon their rings , and above their gates : Mine and thine are words of love . 2 King 20.32 . Achab said to Benhadad he is my brother , then the text saith the men did diligently observe whether any thing would come from him ( meaning from Achab ) and they did hastily catch this word , when he said is my Brother : So when the Lord utterreth this word to us , I am your God , we should hastily catch it , and lay hold upon it ; and make particular application to our selves of the promise : but hypocrites cannot make this particular application to themselves of these promises of salvation ; Hypocrites cannot make perticular application of God , nor his promises to themselves . when the Lord offered a signe to Achaz , Esay . 7. the Prophet said to him aske a signe of the Lord thy God , but how answered the hypocrite ? I will not tempt the Lord , but he durst not say , I will not tempt the Lord my God : but Esay can applie that to himselfe , will ye tempt the Lord my God Esay 7.13 . Pharao sayd Exod 10.17 . Pray to your God for me , that he may take away this plague from me : and so Darius Dan. 6.20 . calleth him Daniels God , and not my God , and see how strangely the Iewes spake of Christ ; There is one Christ who is dead and risen againe , Act. 25.19 . and the Devils say , Iesus thou sonne of the most high God , what have wee to doe with thee , Mark. 5.7 .

How cometh it , Quest. that Balaam that wizard maketh particular application to himselfe , calling God his God Num. 22.18 . I cannot goe beyond the word of the Lord my God.

Balaam called God his God , Answ. after the manner of the Hetruscians , How Balaam called God his God. taking him to be that Hetruscian God who had informed his mind , and enlightened it at that time .

How commeth it that Ezekias saith to Esay . 2 King 19.4 . it may be the Lord will heare all the words of Rabshakeh , Quest. and will reprove the words which the Lord thy God hath heard ?

He calleth him Esayes God , and not his God , Ans. not out of distrust as Pharaoh and Nebuchad-nezzer did , but onely because Esay was their mouth to the Lord at that time , who brought the answeres to them from God.

The last thing which is contained in this preface , is , the reason why they should obey him ? because hee brought them out of the Land of Aegypt .

The conclusion of this is , Psal. 119.130 . Conclusion . the entrance to thy words giveth light , and giveth understanding to the simple .

EXERCITAT . V. Commandement 1. Exod. 20.3 . Thou shalt have no other Gods before me .

The first and second Commandement , are two distinct Commandements . THe first and the second Commandement are two distinct Commandements , and not one , as the Church of Rome would make them : for if they were not two distinct Commandements , then whatsoever religious duties are required , and offences forbidden in Gods Word elsewhere , could not bee contained here under one of these Commandements : but all religious duties required besides in any other Scripture ; can , and must bee contained in some distinct Commandement of the first Table , and there are many religious actions commanded , which we must referre to some generall head , and some distinct Commandement in the first table , which cannot be referred to the first or third Commandement , or to the fourth , and therefore of necessitie they are to bee referred to the second Commandement . To bow before God belongeth both to the first and second Commandement in diverse respects .

Thou shalt not bow downe to them nor worship them . These words belong both to the first and second Commandement in diverse considerations ; To bow the body , is an exercise of religious worship due to God , and wee must not performe it to any other creature There are two sorts of bowing of the bodie , the first is an absolute bowing or terminatiua adoratio , as they call it , and stayed in the thing , to which it is given ; and this is performed when the thing it selfe is the principall cause why the worship is given unto it . Adoratio terminativa relativa . This sort of worship is due onely to God himselfe and it belongeth to the first Commandement , although it be an externall action of the bodie , 1 Tim. 2.8 . Adoratio terminativa , quid . I will therefore that men pray every where , lifting up holy hands without wrath and doubting . This externall action of the body , To lift up the hands , belongeth to the first Commandement . The second sort of bowing or of bodily worship is that , which we call Relatiua , quando non terminator in creatura , Adoratio relativa , quid . when it endeth not in the creature , Sed transit in aliud , it passeth to another ; and this sort of worship is forbidden in the second Commandement : such was the worship which Cornelius would have given to Peter Act. 10.25 . and which Iohn would have given to the Angell Revela . 19.10 .

Secondly , others distinguish the first and the second Commandement this way : Neither all , nor onely inward worship , is commanded in the first Table . that all inward worship is commanded in the first Commandement , and all outward worship , in the second but neither all , nor onely , inward worship is commanded in the first Commandement : as to bow the knee before God terminative et absolute , is judged a part of the worshipe of God in the first Commandement : so both the outward and inward relative worship are condemned in the second Commandement . When a man carrieth any religious and reverent respect to worship before the creature , this is condemned in the second Commandement , as when the Philistims would not tread upon the threshold where Dagon broake his necke 2 Sam. 5.5 .

Thirdly when false worship is given to the false God , they make that a breach of the second Commandement ; and when true worship is given to the true God , they say this is commanded in the first Commandment : but this distinction holdeth not , for when a man worshipeth a false God , by false meanes ; as when a Covetous man maketh a God of his mony , it is a breach of the first Commandement , and not of the second : but when he goeth about to worship : any creature for Gods cause outwardly in act , this relative worship is condemned in the second Commandement .

Ye shall have no other Gods before me : these words are not rightly translated , ye shall not make Peregrinos deos , strange Gods : he forbideth not onely deos gentium , which are dij peregrinj , but thou shalt make to thy selfe no Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alienus . although thou never learne of another people to make them . And this word Achar in other places of the Scripture , is expounded by these two words , Necar and Zar , so that he forbiddeth to have any God but himselfe .

It is great Idolatrie to worship the Gods of other people , being deceived by them ; as the heart of Salomon was drawne to worshipe strange Gods by the example of his Wives . It is greater Idolatrie when they make choise to worship them , not being compelled for feare , To worship Gods whom their Fathers knew not , a great sinne . as they would have driven David to doe , 1 Sam. 26.19 . thus did Amaziah willingly worship the Gods of the Edomites after that he had overcome them , 2 Chron. 25.14 . but a higher sort of Idolatrie , is to worship Gods whom their Fathers knew not . Deut. 32.17 . this was a greater sin than to worship the Gods of their Fathers .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Before me , in the Hebrew it is , Gnal Panai which may be expounded in my place ; as Deut. 21.16 . he may not make the sonne of the beloved first borne , gnal Panai , in place of the sonne of the hated woman . Or , gnal panai , id est e regione mei yee shall not bring in the Harlot in my sight .

Before me , God is a jealous God. Who will not suffer Idolum Zelotypiae , the Image of Ielousie to be set up before him . The great hatred of God against Idolatrie . Ezek. 8.3 , hee who should not suffer a stranger to enter into the Temple , how can hee suffer an Image to be set up before him ? he who would not suffer the Arke , and Dagon to stand together in the Temple of the Philistims ; how can he suffer an Idoll to be set up beside himselfe in his owne Temple ? What boldnesse was it in the Iewes , to set up the Idoll in mount Olevit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mons unctionis a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unctus fuit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mons corruptionis a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 corrumpere . even in the sight of the Lord , for hee never looked out of the Sanctuarie , but hee saw that vile hill of abhominations : therefore hee calleth it not , Har hamishha , Mons unctionis , but Har hammashhith , Mons corruptionis , The Hill of corruption , 2 King 23.13 . And they came neerer with their Idols to set them up before the Lord Ezek. 8.5 . Northward at the gate of the Altar , this Image of Ielousie in the entrie was set up . This was the outmost gate in the court of the Gentiles . And yet neerer , in Gazophylacijs , in the Chambers that were next the Temple . When the Prophet digged a hole through the wall he saw them worshipping creeping things and abhominable beasts vers . 10. And yet neerer , even to the North gate of the Lords house at the entrie of the Court of the Priests , there they set up the filthy God Tammuz . The Idols in Ezekiel's dayes , were brought neerer and neerer , untill at last they were brought within the Temple . And yet they come neerer which was a greater abhomination , At the doore of the Temple of the Lord , betwixt the Porch and the Altar , were five and twentie men with their backes towards the Lord , and their faces towards the East , and they were worshipping the Sunne . When they came to worship before the Lord they turned their faces towards the Arke : When the people of God worshipped , they turned their faces toward the Arke . which was in the West end of the Temple , and when they came out of the Temple , they returned not that way , by which they entred in : as when they came in at the East gate , they went out at the North or North-eastgate , They went not out of the Temple by the doore at which they entered in . but they went not out at the East gate because then they should have turned their backes upon the Lord . If they might notturne their backes upon him ; farre lesse might they turne their hearts from him . See Esay . 1.4 .

Ye shall have no other Gods. Acherim , Strange Gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so it is called strange fire . Nom. 3.3 . and strange incense Exod. 30.9 . and Levit. 10.1 . So alienare se retrorsum , is to goe Backward from the true God , Esay . 1.4 . In worship , if wee respect either the object , To have another God is to have a strange God. or the manner of the worship ; to have another God , is to have a false God. so Gal. 18.9 . Another Gospell , is a contrarie Gospell , and Disparata sunt contraria in cultu divino , ubi est alius et alius non est vnus cultus ; therefore a strange God , is put here for a false God.

We may take up this Commandement in these propositions . First , ye shall have a God. Secondly , yee shall have me for your God. Thirdly , ye shall have mee onely for your God.

Many have not God to be their God. First , ye shall have a God. The most people of the World have not God for their God ; there were and are three religions in the world , first Iudaisme , secondly Christianitie , and thirdly Paganisme .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iudaisme is considered in a threefold estate , first when they were Gnammi , My people , secondly when they were Lo gnammi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The estate of the Iewes when they were the people of God. Not my people , and thirdly when they shall be Rubhama , to be pitied Hose . 1.

In the first estate , when they were gnammi , My people , then they worshipped the true God , they waited for salvation in Christ to come , and they were distinguished from other people by the badge of circumcision ; then the Proselyte of the Gentiles was numbered with them , and he was called Goi gnikkari , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gentilis fundamentalis , when he had embraced the Articles of the faith . Those who were opposite to the people of God in this estate , were either those who mixed their religion with heathenish Idolatrie , The Samaritans religion contrary to the Iewes in their first estate . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 such were the Samaritans : of these Chrysostome said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to mixe these things that should not bee mixed , the true worship with the false ; and the Iewes stigmatized ( as it were ) the Samaritans with these two letters , Gnaijn zain because they used strange worship . Or , those who fell away quite to gentilisme , such as was Rabshake whom the Iewes hold generally to have beene an apostate Iew ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and such a one is called Copher begnikkar , Negans fundamentum .

In their second estate they are Lo gnammi , Not my people . And they despised me Esay . 1 , The great ingratitude of the Iewes in casting off the Lord , who had done such great things for them . They whom I begot and brought up , they upon whom I bestowed so great priviledges , they to whom I gave so many benefits with out their desert , they whom I caried upon Eagles wings , Deut. 7.6 . ( for the Eagle doth not carie her young ones in her tallones as other ravenous fowles doe , but upon her wings ) I was betwixt them and all danger , I covered them in Aegypt with my winges , I carried them through the Desert ; and yet they have cast me off , whom they ought to have worshiped : they have despised me in my Precepts , in my Counsels , and in my Ceremonies , in my Patriarches and in my Prophets , in my Iudges and in my Kings , and lastly they have despised mee in my welbeloved Sonne , whom I sent to them , Saying , perhaps they will reverence my Sonne Mat. 21.37 . They regarded not the rocke of their Salvation , but judged him Plagued and smitten of God , Esay . 53.4 . They rejected mee , whom I accounted onely for my children , and I accounted all other people but dogges in respect of them , Matthew 15.26 . But they turning into Dogs have rent mee , Psal. 22. Philip. 2.3 . And now the Turke and the Iew are alike , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desiderabilis . a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desiderare . he in his Desideratus Messias , his wordly King ; and the Turke in his Muhhamad , his desiderabilis Mahomet , both circumcise ; the Iewes the eight day , the Turkes the eight yeare .

In their third estate , when they shall be Ruhhama , they and the Christians shal be one , The Iewes in their third estate shall be all one with the Christians . then there shall be one sheepheard and one sheepfold , Ioh. 10.26 . And the seale of the Covenant shall be baptisme , as it is to us now .

The second religion Professed in the World is Christianitie , How they were called Christians at the first , those have God for their God , first they were called Nozerim , nazaraei and afterward their name was changed at Antioch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and they were called Mesichijm Act. 11.26 . And the seale of the covenant to them is baptisme . Opposite to these are Apostats who fall away from Christianity ; such a one is called Hemir dath , Mutans fidem .

Some fall totally from Christianity . These who fall from Christianity : doe fall away either totallie , or in part . If they fall totallie , either they fall to Iudaisme , Turcisme , or Gentilisme .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a radi●e , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 en●ere . First , if they fal to Iudaisme , then they are called Copharim , redempti pretio , bought with a pryce .

Secondly , if they fall to Turcisme , if the Turkes buy the Children of the Christians , then they are called Mamlukin , and they circumcise them when they are eight yeare old : and if they take them alive when they are men of age , then they must renounce their Christianitie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pax . and they must say ; Non est Deus , nisi Deus et Mahumet , then they are circumcised , and called Musulmanin , servati , a salem Pax.

The third sort are these who fall totallie to Gentilisme , as Iulian the Apostate .

Heretickes and Schismaticks fall from Christianity in part . They who fall a way in part from Christianity , are either Heretickes or Schismatickes . Haeretici in veritatem ; et Schismatici , in charitatem , peccant .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The third religion is Paganisme , it is called Gajaroth , & in the Syrian language the Paganes are called Aramaei . Galat. 3.28 . The reason why they are so called : is because the first Idolaters , mentioned of , in the Scriptures came from Aram , or Syria : as Abrahams Father was a Syrian , Laban was a Syrian , Naaman was a Syrian , & Balaam was a Syrian Deut. 23.4 . And they put an Aramite for an Idolater , as an Arabian for a Theefe , Iere. 3.2 . and a Chaldean for a Genethliacke Dan. 2.2 .

Brerwood in his inquiries . If all the world were divided into thirtie one parts , there will be found ninetene parts to bee possessed by Idolaters , seven by Mahumetans and Iewes , and but five parts by the Christians .

Nineteene parts are possessed by Idolaters , first some of Europe and the sixt part of Africa , the most part of Asia , as India , Calecut , Cathay , and Tartarie , all America , except a few drawne to Poperie , be the Spaniards .

The Mahumetans possesse sixe parts of the World , as Arabia , Persia , and a part of Asia , as the Tartares , and the fourteenth part of Europe .

Christians possesse but five parts of the World , and there are thirteene sects amongst them . Papists , Grecians , Melchites or Syrians , Indians or Christians of Saint Thomas , East Indians , Georgians , Muscevits and Russians , Nestorians , Iacobits , Ophits in Aegypt , Armenians , Abissaeni and Maronits .

Now take the true professores , and separate them from these corrupt worshipers : then separate hypocrites from these true professors ; and so wee shall see how few there are , who have God for their God. Conclusion .

The conclusion of this is : seeing that there are so few , that have the true God , to bee their God : let us studie to be of the number of that little flocke , to make the Lord to be our God ; and then we shall be his people .

EXERCITAT . VI. God is to be loved with all the heart . Commandement . 1 , Deut. 5.6 . Thou shalt love the Lord thy God with all thy heart , &c.

THis Commandement craveth of us that wee should have God to bee our God. First , that wee should love him . Secondly onely love him . Thirdly , with our heart , and with all our heart . Fourthly to put our trust in him , Reasons why we should love God. and hope in him . Lastly , to feare him .

Reason 1 First we must love him , nothing can fill , the heart of man but God. Prov. 30.15 . There are three things which are not satisfied , Nothing can fill the heart but God. yea foure that say they have not enough : the graue and barren wombe , the earth that is not filled with water , and the fire that saith not , it is enough . So nothing can fill the heart of man , there is such an Immensitie , and emptinesse in it , that nothing can satisfie it but God himselfe : Cast three Worlds into it , yet it will never say , it is enough , Et nullum datur vacuum , it must bee filled and nothing can fill it but God : Therefore hee speaketh to the heart , and when it is emptie hee must fill it with graces . Satan is said to fill the heart , Act. 5.3 . But he cannot come in directly to the heart , to fill it , but onely to the sense and phantasie , this is proper to God onely , both to fill the heart and to give it contentment .

Reason 2 The second reason why wee should love God , is , because there is nothing that can give rest to the soule , Nothing can give rest to the soule but God. but God : the heart of man is like the needle of the Compasse , that trembleth still , untill it come to the Pole. 1 Sam. 25.29 . The soule of a wicked man is in a sling ; that which is in a sling is violently tossed about : So is the soule when it is not upon the proper object , God. David said Psal. 30.10 . Libbi sehharchar , My heart was troubled ; Sohher is called a Merchant going too and fro selling his wares : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mercator a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 circumare . so is the heart of man troubled about sundrie things ; and the letters are doubled here , to signifie the great care and trouble , that David had , when he sought after these things , as the Merchant seeketh for his gaine . When the rich man said in the Gospell , Soule take thy , rest , for now thou hast much goods laid up for many yeares Luc. 12.19 . He put the soule from the right object . But when David said , Returne my soule to thy rest , Psal. 116.7 . then he set his Soule upon the right object .

Secondly , we must onely love him , Nihil praeter , supra aut contra .

Whether is God to bee loved for his benefites or not ? Quest.

God is to bee loved for himselfe , Answ. Although hee should kill me , yet will I trust in him . Iob. 13.15 . Medium quatale & perse nullam boni appetibilis rationem possidet , tota quippe ratio amandi medium , est convenientia cum fine . God is vltimus finis ( as Thomas saith ) and wee may not serue him for another end , for then we should make ultimum finem but medium . An●igonus Sochaeus saith , Ne estote servis similes , qui dominis serviunt mercedis ergò . In Pirke Abhoth . There is great reward in keeping Gods Commandements Psal. 19.11 . The reward is the end of our service , but it is not the end of that which we love ; we expect our reward , but we enjoy not our reward . These benefits in respect of our infirmitie may be motives to stirre us up to love him , and they may be ordine Prima , but never quoad dignitatem Pracipua . Ioh. 6.26 . Ye seeke me because ye eate the bread and were filled . Iob. 21.15 . What shall it profit us , if we pray unto him ? They measure all their religion by profit , and will doe nothing but for gaine . So Mal. 3.14 . It is a vaine thing to serve the Lord , Hypocrites serve God for gaine . and what profit is it that we have keepe his ordinances ? Hypocrites serve God for gaine . To those men gaine is Godlinesse . 1 Tim. 6. And they are like little Children that will not say their Prayers , unlesse we promise them their breakfast .

God is to be loved with the whole heart . The manner how we should love him ; wee should love him with our heart , the heart is the first thing that God looketh unto . Prov. 23.26 . Sonne give mee thine heart . God looketh first upon the heart . When the beast was cut up for a sacrifice the first thing that the Priest lookt upon , was the heart , and if the heart was naught , Simile . the sacrifice was rejected : God looketh first upon the heart of his Children , and then upon their Sacrifices ; as he looked upon Abel and upon his sacrifice . God looketh upon the intention without the act . Gen. 4.4 . Secondly , hee looketh upon the intention of the heart without the act , as upon Davids purpose to build the Temple ; and here hee accepteth more of the qualitie then of the quantitie . Thirdly , he liketh sometime the action of an unregenerat man , but not as it proceedeth from him . 2 Chron. 25.2 . Amaziah did that which was good in the eyes of the Lord , but not with a perfect heart . The Lord liketh the action of an unregerate man , but not as it proceedeth from . The things which hee did were good in themselves , but not as they proceeded from him .

Seeing the heart is that , which the Lord looketh first upon ; then every man should studie to purge his heart especially from Hypocrisie , which defileth all our actions , Hypocrisie defileth all the actions of a man . and maketh the doung of our sacrifices to be cast in our faces . We have a notable example how this Hypocrisie divideth the heart Hos. 10.2 . And hindereth it that it cannot love God. 1 Sam. 21.7 . There was a certaine man of the servants of Saul there ( Doeg ) detained before the Lord . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Doeg was a great Hypocrite . But this doth not expresse the force of the words in the originall , Ninghzar liphni Iehova , it carieth this sense with it , Incluserat se ante Tabernaculum ut studio legis occuparetur . Hee went of purpose to studie the Law of God there , and to understand his will , who would have thought , but that this hypocrite came with an upright heart to serve the Lord ? and yet because the heart of him was not perfect , he became a most fearefull persecuter , and murtherer of the Priests of God.

So when the Seventie went up to meet the Lord , Exod. 24.1 . Nadab and Abihu went with them , and yet because those rebels had not a good heart to love the Lord : therefore they brought in strange fire to the Altar of the Lord . David said Psal. 18.44 . That many of my servants mendaciter se subjiciunt mihi , Many counterfitly submited themselves to me : So many counterfitely submit themselves to the Lord , whose hearts are not upright with him . The prophet showeth this Hypocrisie . Iere. 17.8 . The heart of man is deceitfull above all things , in the originall it is , Gnakobh , A Supplanter .

Thou shalt love the Lord with all thine heart , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and it is enlarged , Deut. 6.5 . Thou shalt love the Lord with all thine heart , soule , and might . And Marc. 10.30 . with all thy soule , mind , and strength . In the Hebrew it is ex toto valde tuo . The Chaldee Pharaphrast paraphraseth it , Ex tota substantia tua , which is not the meaning of the Law. Wee are not curiously here to seeke the difference of these , minde , Soule , strength , and heart ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but onely to consider , what God craveth of us , that wee should love him unfainedly ; and with an upright heart .

And that we may take up this the better , Repetition of words in the Scripture sometimes doth intend the affection , sometimes the signification , sometimes both the affection and signification , and sometimes neither of them . we must understand that repetitions in the Scripture , somtimes neither intend the affection , nor signification ; but diminish , them ; example Iob. 19.21 . Have pity , have pity upon me my friends . Here the doubling of the word neither intendeth the signification , nor affection , but dimisheth it rather .

Sometimes againe , when the same words are repeated , they intend both the affection and signification . Psal. 126. Venientes veniebant cum exultatione . Here it intendeth both the signification and the affection , they came home as cheerefully from the captavitie , as these who bring home their corne with joy & gladnes . Exam. 2. Ge. 25.30 . & Esau said to Iacob , feed me I pray thee with that red with that red pottage . Here the doubling of the same words intendeth both the affection of Esau , and the signification of the words : that is , With that excellent red pottage . But when the repetition is in diverse words , it intendeth the affection , but not the signification of the words . Example , Exod. 32.6 . The people sat downe to eate and drinke , and rose up to play ▪ heare the words to Eate , Drinke , and Play , intend not the signification , but onely the affection of the people ; they expresse how earnest the people were in this their Idolatrie . It is true , ye shall find when diverse words are set downe to expresse one thing , they sometimes intend the signification , as well as the affection ; but that is in the joyning of the words , and not in the words themselves . Example Luc. 17.17 . They did eate , they dranke ; they married wives , they were given in marriage . Here although their securitie be set downe by diverse wordes , yet the repetition of them intendeth the signification , as well as the affection ; they are set downe here without any conjunction , The Hebrewes to expresse the earnestnesse of things , set downe the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without a conjunction . after the manner of the Hebrewes : for the Hebrewes when they would expresse their earnest desire about a businesse , they set downe their words without a conjunction : but when diverse words are set downe with a conjunction , then they intend not the signification , but onely the affection ; as here , Thou shalt love the Lord with all thy s●ule &c. Here the words intend the affection , but not the signification : and therefore wee are not here curiously to seeke how these words differ , but to understand , that we should love the Lord , not onely comparatively , or appretiatively ; but both intensively and extensively , as farre as we can : and as the sunne beames gathered together and united in a Cristall glasse , Deus amendus est intensive & extensive . burne the hoter : So all the affections gathered together and united , mak the love the more fervent , Tunc omnes fontes mei laudabunt te Psal. 103.

Contrarie to this love is lukewarmenesse in the service of God. Such was the Church of Laodicea , God cannot abide lukewarme people . because they were lukewarme , therefore the Lord saith ; I will spue them out of my mouth . Rev. 3.16 . For cold and hot things contract the stomacke and make it to keepe the nourishment : but lukewarmenesse dilateth the stomacke and maketh it spue out the nourishment : Non datur hic medium . So the Lord cannot a bid those lukewarme people , but spueth them out . Lukewarmenesse is not a midst betweene cold and heate , as in naturall things ; but it is more opposite to heat than cold is .

And that we may conceive this the better , let us marke these foure sorts of people .

Continens & temperans , bonus . Incontinens & temperans , malus . Incontinens & intemperans , pejor . Continens & intemperans , pessimus .

The best sort of these foure , Foure sorts of professors compared together and who are worst . are they who are both continent and temperate , subduing their passions , and serving God in sincerity both in heart and deed ; as Zacharie and Elizabeth were both righteous before God , walking in all the Commandements and ordinances of the Lord blamelesse . Luc. 1.6 .

Secondly , the Incontinent and Temperate are not the worst , as those who are over ruled by their passions but burst not forth in act , as David when hee was about to kill Nabal ; here hee was incontinent : but by the wise councell of Abigail he was restrained from murther , and was temperate in his action .

Thirdly some are both incontinent and intemperat and yet these are not the worst , who being overcome with their Passions burst forth in act , as David when he committed adulterie , and as hee who killed in sudden passion : neither are those most opposite to them who are both continent and temperat .

Fourthly , some are continent and intemperat , and they are worst of all , and most opposite to the first sort . For such doe not things through passion , but under colour and pretence of religion , as the Hypocrites : these the Lord doth abhorre most of all , even as he who in cold blood killeth a man , is more detestable than he who killeth in sudden passion : for this sinne commeth neerest to the sinne of the Divell , who is not subject to passion . And as these who commit adulterie not so much through lust , but out of the bad habit of their mind , because it is contrarie to the Law ; are more hardly reclaimed than others who are misled by lust ( for here the reasonable facultie is corrupted , and in the other the sensual facultie ) so a man who through infirmity & weaknes , falleth in the neglect of the service of his God ; is not so corrupted , as he who through a bad habit is corrupted , so that at no time he can love the Lord . And the child of God may be compared to a man who falleth into an Epilepsie , but those lukewarme people are like those that have the Hydropsie who thirst continually : and therefore of al sinnes we must abhorre and detest this lukewarmenesse most , Quest. as most opposite to God and his worship .

Whether is the hatred of God , or the ignorance of God the greater sinne ?

Answ. In diverse considerations the hatred of God may bee a greater sinne than ignorance , and ignorance may bee a greater sinne than hatred . First , for the hatred of God. That is the greatest sinne which is most opposite to the greatest good : In genere moris Odium Dei est deterius ignorantiâ , Sed in penere entis Ignorantia est deterior Odi● . therefore the hatred of God opposite to the love of God , must bee the greater sinne . But if ye will consider ignorance as opposite to the vision of God , ( wherein consisteh our blessednesse ) then the ignorance of God is a greater sinne than the hatred of God : for to see God is a more excellent thing , than to love him .

And to love God the better we should hate our selves Luc. 21.26 :

Man is considered in a fourefold estate . Man considered in a threefold estatr . First in his innocent estate . Secondly in his corrupt estate . Thirdly in his regenerate estate , and Fourthly , in his glorified estate .

In his innocent estate , to love God and to love himselfe were Idem : The love of a mans e-selfe in his innocent state was but a reflex of the love of God. for as the Echo est individuum cum suo sono , it is but the reflexe of the same sound backe againe : so when man loved God in his innocent estate , and then loved himselfe ; it was but a reflexe of the love of God and but one love with it .

In the second estate , to love God and to love himselfe are contrarie , Rom. 1.30 . Haters of God. 2 Tim. 3.2 . Men shall be lovers of their owne selves .

In the third estate to love God and to hate our selves are not directly contrarie , but subcontrarie : for by this hatred is understood onely lesse love , and hatred is not properly taken here , this maketh the subcontrarietie : and the Schoolemen say well , Deus non extinguit , God taketh not away the love of a mans selfe but moderateth it . sed ordinat affectiones , He taketh not away the love of a mans selfe , but onely moderateth it ; that hee hate himselfe , that is , love himselfe lesse than God ; and in this sense it is said , Gen. 29.31 . That he hated Leah , that is , he lesse loued her than Rachel . In the fourth estate they shall be one againe .

In statu primo , Amore deum et amare se , sunt idem . In statu secundo , Amare deum et amare se , sunt contraria . In statu tertio , Amare deum et edisse se , sunt subcontraria . In statu quarto , Amare deum et amare se , sunt idem .

We cannot reach to the full measure of this love in this life , Our knowledge of God in this life is not perfect . Simile . the knowledge which we have of God , is but secundum modum recipientis , et non recepti , that is , It is according to the measure of our knowledge , and not according to the dignitie of him that is knowne . Thou seest in a looking glasse the Image of a face represented before it , the glasse representeth the face here , not according to the perfection of the face , but onely according to the perfection of the glasse ; which representeth the Image of things to us , and not the essence of things . So we see the Image of the fire in the eye , not according to the nature of the fire ( for then it should burne and consume the eye ) but onely the colour and the figure of the fire ; Our love to God in the this life is , as our knowledge of him is . and the eye although it bee but little , yet it taketh up the whole figure of the Hemisphere : so the knowledge which we have of God , it is but a finite knowledge , we know him not as hee is infinite in himselfe , and our love is as our knowledge is . In the life to come our knowledge shall bee but a finite knowledge , but then we shall love both Intensive et extensive to the full , that is all , that the Law requireth of us .

The Children of God love the Lord , vel secundum actum , alwayes ; as the glorified in heaven : vel secundum studium : Diligitur Deus vel secundum . actum . studium . habitum , for their care and indevour is to love the Lord : this is the greatest perfection of love , that the Children of God can attaine unto , in this life : vel secundum habitum ; as many of the Children of God , when they fall into some great sinne , yet they lose not the habite of the love of God.

Papists hold that God requireth not this love literally . Most of the Schoolemen , and Papists hold , that this Commandement craveth not this literally here ; but onely they teach that this is Medium , a midst to lead us to the end , when we shall love him fully in the life to come : and they adde further , that Secundum sensum anagogicum , the Law requireth this exact and full love ; but it craveth it not of us literally here in this life ; and they say there is a double perfection : First , Quando pervenitur ad finem . Secondly , Quando non receditur a sine , When we attaine to the end ; Or when we goe not from the end . Simile . And they give this example : A Captaine saith to his Souldiers , fight and obtaine the victorie ; some of them doe fight and obtaine the victorie ; some of them againe doe their best , and yet obtaine not the victorie ; yet they fight also , and doe fulfill the Captaines Commandement : So in this life they say , that God requireth no more of us , but that we goe not from the end , and in the life to come that we attaine unto the end . But these Souldiers who fight and obtaine not the victorie , if the Captaine should deall with them , In foro stricti juris , According to the rigour of the Law , they should get no reward of him ; but it pleaseth the Captaine to accept of the good indevours of his Souldiers : and so dealleth God with his Servants , God accepteth of the endevou●s of his children in the Court of new obedience he accepteth of his Saints in the Court of new obedience , although they come farre short of that obedience , which is required of them .

But under the New Testament hee promiseth that his Children should keepe his Lawes . Ob. Ezek. 36.27 .

They shall begin this new obedience in this life , Ans. Our new obedience begun here , but perfect in the life to come . and that more cherefully than under the Law : but that shall be perfected in the life to come , which is required in the Law.

This one Commandement , to love the Lord with all our heart , is the Commandement which we must study first : for all the rest are implied and contained in it , as the conclusions are contained in the premisses and this Love is the fulfilling of the Law Rom. 13.10 . Amor Dei ●●p et Legem Reductive . Effective . Formaliter .

This love of God , is the fulfilling of the Law three wayes . First , Reductivè , because we fulfill all the Comments for the love of God. Secondly Effective , hee who loveth the Lord is readie to obey him . And thirdly formaliter , quia finis in moralibus habet rationem forma : for all our actions should bee referred to his glorie .

To put our trust in God , is commanded in the first Commandement . As this Commandement craveth of us to love God , so it Commandeth us to put our whole trust in him , to hope in him , and to feare him . First , to put our trust in him , He that trusteth in the Lord shall stand as Mount Zion , that cannot he removed . Psal. 125.1 . But the wicked who put their trust in any other thing , their hope shall bee cut off and their trust shall be a spiders house , Iob. 8.14 . marke the comparison , the spider spinneth a web out of her owne bowels , and shee weaveth it most curiously , then she incloseth herselfe within the midst of her web , as it were a house : but how easily is she swept away ? So man when he spinneth out of his owne heart , his owne imaginations and trusteth in them ; The trust of the wicked , like the Spiders web . they are but like the Spiders house unto him . These weave the Spiders web , but their webs shall not become garments to them , neither shall they cover themselves with their workes , Esay . 59.5.6 .

The goodnesse of God is the object of our hope . So we should hope in him . The reason wherefore we beleeve him , is the authoritie of the speaker ; although we have no evidence of that which we beleeve : So the reason wherefore we hope in God , is his power and goodnesse , that he is able and willing to performe that which wee hope for . Fides respicit primario veritatem , spes vero primariò bonitatem .

So we should feare him . The Lord is called The feare of Isaac . Gen. 31.42 . ( as he is called Expectatio et Patientia Israel , God is called The feare of Isaac . Iere. 14.8 . ) that is , he whom Isaac feareth , Esay 8.13 . Sanctifie the Lord and let him be your feare . It is the manner of the Scriptures , to put the habit or the passion for the object . So Gal. 2.23 . Actus potentia pro objecto ponuntur . Faith is put for Christ the object of faith , and Rom. 8. We are saved by hope , that is , by Christ hoped for . So the feare of Isaac , that is , the Lord whom Isaac should feare .

The Chaldees call God Dehil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 terror or feare Dan. 2.31 . Iacob comming from Syrian and being to sweare to a Syrian , sweareth to him according to the Syrian or Chalde Phrase , by the feare of his Father Isaac , that is , as Onkelos paraphraseth it , by the God that Isaac feared .

This feare of God is a fence for the keeping of all the Commandements . Deut. 4.10 . I will cause them to heare my words that they may learne to feare me . So Levit. 25.17 . Ye shall not therefore oppresse one another , but yee shall feare the Lord . So vers. 36. Take no usurie of him or encrease , but feare thy God. So vers. 43. Thou shalt not rule over him with rigour , but shalt feare thy God. So Levit. 19.32 . Thou shalt rise up before the hoary head , and honour the face of the old man , and feare thy God. The beginning of wisedome is the feare of the Lord , and the end of all is to feare him . Eccles. 12 , 13.

The Conclusion of this is , Seing no flesh can bee justified by keeping this Law , to love the Lord with all our heart , strength and might , wee must pray with David , enter not into judgement with thy Servant : for in thy sight shall no man living be justified Psal. 143.2 . And that he would accept of us in the Court of new obedience , and not bring us into the Court of justice .

EXERCITAT . VII . Of the highest degree of mans love to God. Commandement I. Rom. 9.3 . For I could wish that my selfe were accursed from Christ for my brethren my kinsmen according to the flesh .

WE are bound to love God above all things , because he is the fountaine of all goodnesse , and next unto him wee should love our owne Salvation . Our temporary life to be preferred to the life of our equall .

We are bound to love our temporarie life better then out neighbours , provided that he be our equall : but if he be our superior in the highest degree , as our King , or the Commonwealth , The temporary life of our superiour to be preferred to our owne . then we are bound to give our temporarie life , for their saftie : Davids subjects said to him , Thou art worth ten thousand of us , 2 Sam. 18. But for our Spirituall life , Our owne salvation to be preferred to the salvation of all men . wee are more bound to wish our owne salvation , than the salvation of any other whatsoever , yea than the salvation of the whole Church . Mat. 25.9 . The wise Virgins sayd , not so , lest there bee not enough for us and for you .

We are bound to quit our temporarie estate for the peace of the Church : Gregorius Presbyter de vita Nazianzen . Gregorie Nazianzen giveth us a good proofe of this : for when there arose a great contention in the Councell of Constantinople about him , because hee was placed there , their suffrages not being asked : Nazianzen left his place willingly , and said to the rest after this manner ; I beseech you by the holy Trinitie , that ye would live peaceably together , and if I be any cause of the dissention , I am no more worthy then the Prophet Ionas was , cast mee into the Sea , that this storme may cease ; and I will most willingly suffer whatsoever ye will doe unto me ( although I bee innocent ) for your peace sake ; cast me out of my place and banish me , onely keepe unitie and peace amongst your selves . Farewell holy Pastors , and remember my labours continually .

Secondly the good Pastor is bound to give his life for his sheepe , Ioh. 10.17 . and Paul said he was readie to die at Ierusalem for the name of the Lord Iesus , Act. 21.10 .

Thirdly , We may desire the deferring of our glory for the good of the Church . wee may desire sometimes the deferring of our glorie to come , for the good of the Church . Philip. 1.23 . For I am in a straite betweene two , having a desire to depart and to be with Christ , which is farre better ; neverthelesse to abide in the flesh is more needfull for you , but we must never desire , for the good of the Church , to be deprived of eternall life .

But Paul wished to bee deprived of eternall glory , Object . for the good of the Iewes and their eternall Salvation .

This was but a conditionall wish , Answ. like unto that of our Saviours , let this cup passe &c. And charitas exuberans optat etiam Impossibilia , saith Luther . When Paul wished that he might be a curse for his brethren , it was voluntas conditionata , but when Christ wished that this cup might passe , it was voluntas sub conditione ; Voluntas Conditionata sub conditione . the matter may be cleared by this Example , a man hath two servants , both their wils are subordinat to their Masters will , but hee injoyneth to one of them a harder taske then to the other ; this man refuseth not to doe his Masters will , but saith unto him , if it be thy wil , I will doe this , although it be a hard taske , here his will is sub conditione , as before it was voluntas conditionata , a will readie to doe his masters will : but this is a further degree , that he will undergoe this likewise , if his Master will bid him , The difference betwixt Pauls wish and Christs wish . and this is the lowest degree of subjection . Pauls wish was voluntas conditionata onely , but Christs wish was not onely conditionata , but likewise sub conditione .

We are joyned to God Similitudine naturae , vel communione faelicitatis . Againe we must observe that we are joyned to God , either similitudine , natarae , or communione faelicitatis . The first is broken off by the evill of sinne , and the second by the evill of punishment . Now if Paul should have wished to have beene removed from Christ , ratione similitudinis naturae , that had beene a sinne in him ; but hee wished onely to be separated from him communione faelicitatis . Bernard said , it was better to bee in hell and love God , than to be in Heaven and sinne . None that loveth God can be in hell , nor none that sinneth can bee in heaven : We may will the greatest punishment rather than the diminution of Gods glory . for the midst and the end cannot be separat ; yet this should bee our disposition , when wee give a proofe of our love to God , that wee could wish in sincerity the greatest punishment , rather then that Gods glorie should be diminished . Simile . The Philosopher saith , that naturall things have two motions , the one ad sui conservationem , the other ad conservationem universi ; as water tendeth downeward by the proper motion of it , yet ad vitandum vacuum , to eschew emptinesse , which is repugnant to the nature of the whole , it will ascend : So the Godly have the like inclination , one for their owne particular good , and the other for the good of the whole , The good of the Church to be preferred to our temporary estate . which is the glory of God ; if we can redeeme the good of the whole Church with our greatest temporarie misery , we are obliged to it .

Quest. But how could he wish this , seeing it importeth a diminution of the love of God , this is not Malum paenae but Malum Culpae : Malum Culpae Paenae : for if he had beene in that estate , he had beene excluded from Heaven , and he had been viator still , but if he had beene in heaven hee had beene Comprehensor ; Ma● in this li●e is V●a●or , in heaven he shall be Comprehensor . and they who are from home , travelling to their journies end , can never love God so perfectly ; as they who have attained to the marke alreadie .

If ye will consider this petition by it selfe , Ans. it was neither sinne nor dimunition of this love : but if ye will consider the consequents of this wish , Pauls wish considered simply in it selfe was no sinne . if indeed hee had beene excluded from the Kingdome of heaven , then it had beene a sinne for him to have wished it . One may wish a thing simplie without sinne , Simile . yet to wish it vestitum omnibus circumstantijs it may be sinne . Example , a woman hath her husband to be executed for some capitall offence , the woman wished her husband to live , as her husband , and a Father to her Children to provide for them ; but if she should desire her husband to live as an Enemie to the Commonwealth contrarie to the Law , then her wish were a sinfull wish : So for Paul to wish this to testifie his earnest love to the Church , it was no sinne ; Pauls wish vestitum circumstantije was a sinne . but if he had wished it vestitum ominibus circumstantijs , with a diminution of the love of God , and want of eternall happines ; then his wish had beene sinne .

Againe we wish a thing antecedente voluntate vel consequente voluntate , with an antecedent or consequent will . Example , a Iudge by his antecedent will , Voluntas antecedens subsequens . wisheth that all the subjects may live ; but by his consequent will , he wisheth the malefactor to die . So Paul wished this by his antecedent will , but not considering it with all the consequents that might follow upon it .

Fourthly , Paul wished not this absolutely , Pauls wish was not absolute but in comparison . but in comparison : as the naturall Mother who pleaded before Salomon chose rather , that the Child should be given to her who was not the Mother of it , than that the Child should be cut in two , 1 King 3.26 . If ye consider Pauls wish here , it was onely in comparison ; rather then they should die , he wisheth this to himselfe .

But how wisheth hee to be accursed of God , Quest. and to be rased out of the booke of life , seeing it was a thing impossible ?

Answ. If ye consider this wish of Paul formally , he cannot be rased out of the booke of life ; Pauls wish considered materially and formally . but if ye will consider it materially , looking to Pauls affection at this time , then hee might have beene rased out of the booke of life . Consider Christs Petition , let this cup passe . In Gods eternall decree it was impossible that it should passe , but consider againe Christs infirmitie as he was a man , these two might stand together , not to passe , and that it should passe : So consider Gods eternall decree , Paul cannot bee accursed , nor his name rased out of the Booke of Life : but consider againe his love and affection towards his brethren , hee wished to bee rased out of the booke of Life . Love is like unto the Ivie , which if if it cleave to a stone or an old Wall , it will rather die than forsake it : So Paul being sicke of love for the Churches cause , hee would rather suffer the most extreme punishments , then that the Church of the Iewes should perish .

A man cannot simply wish to be accursed for others . A man may wish that which tendeth to his perfection , as to give his life for his Countrie ; this is a way to happinesse , if hee doe it in faith , but if hee should seeke simply to be accursed for others , this were to seeke his owne destruction ; and this he cannot doe . Pauls wish was not an ordinary meanes of the Iewes salvation .

Pauls wish was not an ordinary meane here for the saving of the Iewes , but his earnest desire comming from his great love testified this , how earnestly hee desired their Salvation .

Consequent . 1 First , this wish of Paul teacheth us , how much wee should account of the salvation of the sonnes of men .

Consequent . 2 Secondly , this wish teacheth us that love seeketh not her owne , 1 Cor. 13.5 .

Thirdly , it teacheth us , that love is stronger then death Consequent . 3 Cant. 8.6 .

Fourthly , it teacheth us , how much wee are indebted Consequent . 4 to Christ , who did really undergoe this curse for us .

The conclusion of this is , Conclusion . hee that loveth not the Church unfainedly , he can never love God intirely : for he that loveth not his Mother who bare him , will never love his Father who begot him .

EXERCITAT . VIII . Commandement , 1. Luc. 16.13 . Ye cannot love God and Mammon .

WHen we love any thing more than God , and set our affections upon it , then wee make a god of it . Three sort● of men who have not God for their God.

There are three sorts of people especially who have another god for their god . The first are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lovers of honour . The second are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lovers of mony , and of third are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lovers of Pleasures .

The first are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lovers of honour ; man naturally seeketh himselfe and his owne honour , and he forgetteth to give honour to God. Iohn 7.18 . He that speaketh of himselfe seeketh his owne glorie , but hee that seeketh his glorie that sent him , the same is true , and no unrighteousnesse is in him .

The highest degree of this Idolatrie is when they affect that honour which belongeth onely to God ; A great ambition to affect the honour that is due to God. the ground of this affectation , is that poison which Sathan dropped into the eares of our first Parents in Paradise , when he said , Ye shall bee as Gods , Gen. 3.5 . Therefore man affecteth the honour , that is due to God. Such was that ambition of Herod , Act. 12.22 . When he was delighted with that cry of the people , The great ambition of Tyr●s . The voyce of God and not of man . Such was the ambition of Nabuchadnezzer , Esay . ●4 . 14 . I will ascend above the height of the cloudes , I will be like the most high . Such was the ambition of the King of Tornes , Ezekiel . 28. First in wisedome , hee thought himselfe wiser than Daniel . vers . 3. Then hee thought himselfe to be the summe and perfection of all wisedome . Thirdly , he thought that he exceeded the High Priest in all his ornaments , vers. 13. Fourthly he thought himselfe to be above Adam when he was in Eden the Garden of God vers . 13. Fiftly above the Cherubims or Angels vers. 14. A●d last he said , he was God himselfe , and sat in the seat of God. An● such is the ambition of the Pope that exalteth himselfe above all that is called God. 2 Thess. 1.4 .

Quest. How can creatures desire to be like God : for they cannot desire that there should be two Infinits ?

Answ. There are two sorts of desires , voluntas absoluta et efficax , Voluntas absoluta & efficax . conditionata & inefficax . et conditionata et inefficax : by the first they cannot desire to be like God ; but by the second they may desire to bee like God. The will of man cannot absolutely wish to be like God in all things , A creature cannot wish to be like God in all things . but it wisheth to be like God in somethings , as Adam and Eve desired to bee like him in knowledge . Nabuchadnezzer desired to bee like him in greatnesse . Esay . 14.14 . Simon Magus desired to be like him in power , in working of miracles , therefore they called him the great power of God , Act. 8.10 . and Herod desir●d to bee worshiped like God Act. 12.22 . But absolutely no creature can desire to bee like God.

The second sort , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lovers of money , covetousnesse is Idolatry , Ephes. 5.5 .

There is a great resemblance betwixt the Idolatrie of the first Commandement , Great affinity betwixt Idolatry of the first Commandement and Idolatry of the second Commandement . and the Idolatry of the second Commandement ; betwixt a covetous wretch setting his heart upon his mony , and an Idolater , bowing before his Image . The Lord shewed to Ezekiel in a vision . Cap. 8. the vile abhominations that were committed within the Temple , and what they were doing in the Chambers of their Imagerie . Some were worshipping creeping things ; Some with their Censers in their hands making the smoake to goe up before their Images , and some weeping before the filthy Idoll Tammuz . So if the Lord would lead us in the Spirit , and let us see ( as hee did Ezekiel ) what our severall affections were doing within us ; we should see a thousand times greater Idolatrie , than ever Ezekiel saw in the Temple . Here wee should see some sacrificeing to their owne net , Greater Idolatry now than in the dayes of Ezekiel . Habak. 1.16 . ascribing all things to their owne wit and policie . We shall see others sacrificing to Tammuz or Ball Peor , to their filthy lust , and as , Iere. 7.18 . The Children gathered the Wood , the Fathers kindled the fire , and the Women kneaded their dough to make Cakes to the Queene of Heaven ; so when wee looke into our hearts wee shall see our affections busie to give some sort of service to this Idoll or that , and to none more readily , then to Baal-mammon .

When Nabuchadnezzar set up a golden Image to bee worshiped , all the People fell downe and worshiped it , but the three children who refused to worship it were cast into the firie furnace , yet the Angell of the Lord was with them in the midst of the firie furnace , and they found the most comfortable presence of God with them , because they would not fall downe before that Idoll : So saith Chrysostome , Chrysost. Hom. 18. in Cap. 5. ad Ephes. covetous and avaritious wretches fall downe before their mony , but the children of God refuse with the three Children to fall downe before that god of thicke clay which is Gold , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aurum est densum lutum . gnabh tit , densum lutum , Habak. 2.7 . And therefore God is with them in all their necessities , and provideth for them . And as the Idolater hath a sacrifice which hee offereth to his Idoll : So , The sacrifice of the covetous man to his Idoll . saith Chrysostome , hath the avaritious man his sacrifice which hee offereth to his Idoll , but what sacrifice hath he , Even those whom he defraudeth , and maketh a sacrifice of them to his Idoll : againe , he maketh a sacrifice of the poore to whom hee denyeth maintenance . And last , the wretch offereth himselfe , because hee defraudeth his owne soule of the use of his riches . And as the Idolater devoutly beholdeth his Idoll , and dare scarcely touch it : so the covetous wretch dare scarcely be bold to touch his mony , and his heart is oftener with his mony , The covetous man is maried to his gold . then the Idolaters heart is with his Idoll . Iob purged himselfe of this Idolatrie . If I have made Gold mine hope , or fine Gold my Confidence , Iob. 31.34 . The Seventy reade it , si posui aurum in conjugium meum , and it signifieth the great love which the covetous man hath to his riches .

The third sort , are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lovers of pleasures . Iohn reduceth all these sorts of pleasures to three , either the lust of the flesh , the lust of the eyes or the pride of life , 1 Ioh. 2.16 . first the lust of the flesh , by this is meant all internall pleasures wherein the flesh delighteth , as drunkennesse gluttony , whoredome , such make a god of their belly : the very panch , which is the basest part in man , is made a god by them , they sacrifice not to the wit their more excellent part , The belly is a base god . but all their care is for the belly . Clemens Alexandrinus writeth of a fish which hee calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which hath not a heart distinguished from the belly , as other fishes have , but it hath the heart in the belly : So these gluttons which make a god of their belly , have their heart in their belly .

The second sort of pleasures , is the lust of the eyes . The lust of the eyes what . Eccles. 2.10 . Whatsoever mine eyes desired I kept not from them , I withheld not myne heart from any Ioy . He studied to satisfie all his senses , Salomen satisfied all his senses with pleasures . his eare with musicke . I got me men singers and women singers , and the delights of the sonnes of men , as musicall instruments , and that of all sorts , vers . 8. His eye with great buildings , gardens and Orchards vers . 4.5 . His tast , I sought in mine heart to give my selfe unto Wine , vers . 3. this is , to live in pleasure , and such are dead while they live . 1 Tim. 5.6 . such were Tyrus and Sydon , and those of Phoenicia , they were called Phoenicians from the Syriacke word Phinnek delicatus , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 delicait , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 delicate educavit . because they spent their time in pleasure . Christ pronounceth a woe against such , Woe bee to you that laugh , Luc. 6.25 . That is , that spend your time in mirth and pleasure .

The third sort of pleasure , is the Pride of life , which puffeth up men that they know not themselves . David saith of these , that Pride compasseth them about as a chaine : and violence covereth them as a garment . Psal. 73.6 .

The Conclusion of this is ; The Lord in the Creation made a threefold subordination , first that man should bee subordinat and subject to God , to honour and reverence him . Secondly , that the sensuall appetite should be subordinat to the reasonable facultie . Thirdly , that things below here should bee subject both to the reasonable facultie and sensuall appetite , but when a man loveth any thing better than God , then all these three subordinations are broken : for when hee affecteth divine honour , making a god of himselfe ; then the first subordination is broken ▪ when hee setteth his heart on his pleasures , and maketh a God of them , as the rich glutton who had his pleasures and good things in things in this life , L●● . 16. Then the second subordination is broken . And thirdly , when hee setteth his heart on his mony , to make a God of it , and to serve it . As the rich man in the Gospell , Luc. 12.13 . Then the third subordination is broken . Whereas it should serve him he , becommeth a slave to it : the heathen could say , mihi res , non me rebus submittere conor .

Commandement II.

EXERCITAT . I. Of Idolatry in generall . Exod. 20.5 . Thou shalt not make to thy selfe any graven Image &c.

THere are two things forbidden in this Commandement : first to make an Image for a religious worship , and secondly to worship it .

Some condemne the act of painting and carving , as the Iewes doe , The lawfull use of painting . who will not suffer a painter to dwell amongst them . But this gift of it selfe , is the gift of God , as may be seene in Aholiab and Bezaliel whom the Lord indued with this skill . Exod. 31.3 . Secondly some will not allow the historicall use of them in houses , or upon the Princes Coine for distinctions sake , but this is lawfull , and Christ himselfe alloweth it . Mat. 22.20 . But some goe further and allow them , What use of painting unlawfull . not onely for ornaments in privat houses , but also in Churches , as the Lutherans doe . Fourthly , some allow them for excitation , to move them to worship : and lastly , some allow them for adoration . These are not Lawfull .

Thou shalt not make to thy selfe &c. There is a difference betwixt him that maketh the I●●● , and him that prayeth to it when it is made ; the one is the materiall Idolater , the other is the formall Idolater . The artificer maketh onely the Image , but hee who prayeth before it and adoreth it , maketh a god of it . The Children of Israel cryed unto Aaron , make us gods to goe before us , Exod. 32.1 . It was Aaron that made the Calfe , but the people made the Calfe a god . If a man had come into the shop of Demetrius the silver smith , and had asked him , what hee was doing ? and he should have answered , I am making gods ; hee should not have answered rightly here : for it was hee that bowed before the Idoll , and prayed before it , that made a god of it , Psal. 115.8 . They that make them are like unto them : so are all they that put their trust in them . This is the speciall sort of making of gods , when men trust in them and adore them : The Poet Martiall saith , Qui fingit sacros , auro vel marmore vultus , Non facit ille Deos ; qui rogat , iste facit .

Thou shalt not bow downe to them &c. There are two things forbidden here , Nihil dandum idolo , nec accipiendum ab Idolo : Nothing must bee given to the Idoll , nor nothing taken from the Idoll . Wee must give nothing to the Idoll , as reverence or maintenance . No worship to be given to an Idoll .

First wee must doe no homage or reverence to the Idoll . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 genuaflexit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dimissio capitis cum superiore corpore . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verticen● inclinare . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 totum corpus prosternere . The Hebrews have foure words , to note the foure severall gestures of the bodie , the first is Barach , The bowing of the knee , 2 Chr. 6.13 . The second is Carang , which signifieth the bowing of the head , with the bulke of the body , Psal. 95.6 . The third is Kadad , the bowing of the head , the fourth is Hishtahhavah , The prostrating of the whole body upon the ground . So he forbiddeth to lift ●●e eyes to an Idol , Ier. 18.6 . So to kisse the Idoll , 1 King 19.18 . I have reserved ten thousand whose mouth have not kissed Baal . Cicero maketh mention of the Image of Hercules , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quando absolute ponitur significat osculari . cujus mentum osculis adorantium attritum fuit . And when they could not reach to the Idoll to kisse it , they kissed their hand in token of homage which they did to their Idoll . Contrarie to this sort of worship is the kissing of the Sonne Iesus Christ , Psal. 2.12 . This osculum homagij , is due onely to Christ .

Secondly , Nothing to be given to the maintenance of an Idoll . wee must give nothing to an Idoll for the maintenance of the service of it , as the Israelites tooke their eare-rings and Iewels to make the golden calfe . So we must not plant groves to it , Deut. 16.22 . Psal. 137.2 . We hanged our harpes upon the willowes , when they desired us to play to their gods ; wee hung up our harpes upon the Willowes , that is , upon the groves consecrat to Belus or Bel , and we said , it were better that our tongues should cleave to the roofe of our mouth , than that wee should forget the worship of the true God at Ierusalem ; so to erect any title or inscription in honour of them , Levit. 26.1 .

So to institute a Priesthood to serve these Idols , Nuplere manum quid Hebreyes . Iud. 17.12 . As Micah consecrated a Levite , in the originall it is Implevit Micah manum Levitae , where this Idolater imitated the forme of consecration of the Lords Priests , Exod. 29.31 . 2 Chro. 13.3 . Omnis veniens ad implendam manum suam , that is , to bee ordained : When the Priest was consecrat to the Lord , the Ramme which was to be offered , was called Aries impletionis Exod. 29.31 . Because the hand of the Priest was filled with it when he was ordained . These Idolatrous Priests , 2 King. 23. are called Kemarim , as ye would say , blacke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 denigrare . because they were smoked with the smoke of the sacrifices .

The Priests stood bare-foot before the Lord when they served . So to stand barefooted before the Idoll which the heathen called Nudipedalia , they borrowed this custome from the Preists of the Lord , who stood bare-footed before the Lord when they served ,

All these sorts of externall worship given to Idols the Iewes called Gnabhuda Zara , and it consisted in foure things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cultus alienus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 altare 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fuffitus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 incurvatio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 libatio How adoration differeth from prayer . first Altare , secondly Suffitus , thirdly , Incurvatio , and fourthly Libatio .

Adoration consisteth in the inward adoration of the heart , and outward gesture of the body ; and it differeth from Prayer , which may bee performed by the inward act of the mind sometimes , without any outward gesture of the body . Adoration is an act of religious worship .

This Adoration is an act of religion , properly to bee performed to God onely , as the object of it ; for it ariseth of an apprehension of the excellence of God above all things created , and it is Idolatrie when this worship is given to any creature either directly or indirectly .

Spirituall and civill worship are distinguished by the end and intention of the worshipper . Spirituall Adoration and civill adoration are distinguished by the end , and the intention of the worshipper onely distinguisheth them . There is no outward worship which is done to God but it may be done to men , except onely sacrifice which is due to God onely , Exod. 22. Otherwayes the intention of these who worship , and the end wherefore they worship , distinguisheth them . When the mother of the sonnes of Zebedeus came to Christ and bowed to him , Mat. 20.20 . desiring that one of her sonnes might sit at his right hand , and the other at his left hand , this was but civill adoration which she gave to him ; because it was but a civill thing which she required of him , taking him to bee a temporall King : but when a Catholicke cometh and boweth before the Pope , he giveth him more then civill honour , he giveth him divine honour ; why ? because he taketh him to bee one that cannot erre in his calling , and who is Christs vicar upon earth here : So hee giveth him in effect that which is due to Christ , and that he hath that same power to forgive sinnes which Christ hath .

There is Totum potestativum and Totum contractum ; Totum Potestat●vum . Contractum . Totum potestativum is the power of ruling and governing in a King ; Totum contractum is the same power contracted in an inferiour magistrat ; as in a Major or Provest , Christ hath Totum potestativum , absolute power to remit sinnes , but his ministers have not Totum contractum , as inferior magistrates have the power of the King , Ministers haue not totum contractum but they are as heraulds to pronounce remission of sinnes . they are onely but Heralds to make intimation of the remission of sinnes : the inferiour magistrat may urge obedience to himselfe , because he hath . Totum potestativum contractum in himselfe ; but no man hath Totum potestativum contractum within himselfe to remit sinnes . When they bow before the Pope , they hold that he hath not onely potestatem contractam to remit sinnes , but potestatem excellentiae , and that it differeth onely in degree from Christs power , whereas the Minister in remission of sinnes , hath not this power 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sed tantum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and he doth nothing in absolution but disposeth onely the penitent , potestas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and by the word and probable signes absolueth him : this absolution is not a proper act of forgivenesse of sinne , as if it had a direct , necessarie and physicall influence in forgivenesse of sinne : but he is onely Causa moralis , seu concilians , whereupon God is moved to pardon the penitent when he seeth him humbled . But they ascribe to the pope the same power which is in Christ to forgive sinnes , although not in the same degree : therefore when they bow before the pope it is idolatrous worship , & as the people called Simon Magus the great power of God. Act. 8.10 . so do they the pope .

The intention of the worshiper maketh not that civill worship which was first instituted to be spirituall . The intention of the worshiper maketh not that civill worship which was first instituted to be spirituall worship . Example , If a man should stand before an idoll , and faine himselfe to bow before it , for the loosing of the lachet of his shoe , this were idolatrie ; why ? because bowing before an idoll was instituted for the honour of the idoll : and here we must distinguish inter finem operis , Finis Oteris . Operantis . & finem operantis , and the action is to be judged à fine operis & non operantis .

Conclusion . 1 The conclusion of this is , No bodily gesture distinguisheth spirituall worship from civill ; therefore God counteth nothing of the outward bodily worship , where the inward worship of the heart is wanting . To bow downe the head like a bull-rush and to spread sack-cloath and ashes under them . Esay 58.5 . this did not please the Lord : and when the Lord willeth us to keepe our foote when wee goe into the house of God , Eccles. 5.1 . It is meant of the affections , and not of the foote of the bodie .

Conclusion . 2 Secondly , it is finis operis , and not operantis which distinguisheth the action , therefore these turne-coats , and time servers , who have a knee readie for every idolatrous service , their intentions will not excuse them from idolatrie , because the chiefe thing which is intended there is idolatrie .

EXERCITAT . II. No spirituall worship is due to any creature invisible . Commandement II. Exod. 20.4 . Or any likenesse of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth .

GOd knowing the wandring heart of man how prone it is to idolatrie , and to goe a whoring after other Gods , first he forbiddeth them to worship any thing in heaven , secondly in the earth , thirdly in water under the earth . He forbiddeth them to worship these visible creatures ; but there is more comprehended here : God said , in the creation , that he created heaven and earth . Gen. 1.1 . But the Apostle expresseth it more largely . Coloss. 1.16 . For by him were created all things that are in heaven , and that are in earth , visible and invisible . So should this be resolved here more largely , as to things invisible now in the heavens , and to the devills who are cast out of the heavens , & appeare to men in visible shapes .

Things in heaven which are not to be worshiped : as first , the humanity of Christ ; Christ God and man is the object of our worship , but not Christ in his manhead . Iohn 5.23 . Christ God and man is the object of our worship . He that honoureth not the sonne , honoureth not the father . Ro. 14.11 . All knees shall bow to me . Iohn 20.28 . Thomas said , My Lord , and my God ; yet the man Christ was to be worshipped when he was lying in the grave : because the hypostaticall union was not separated by death ; but the humanity by it self is not to be worshiped ▪ for Christ as man he worshiped . Ioh. 4.22 . We know what we worship . The humani●y of Christ by it selfe is not to worshiped . Nicen. epist. 7. ad Constant . Secondly , Cursed is he that putteth his trust in man . Ier. 17.5 . But the humane nature of Christ considered by it selfe , is a man , and therefore not to be worshiped . And the councell of Nice accursed Nestorius , and condemned him as an idolater , because he did hold that Christ the sonne of God was but a mere man , and yet was to be worshiped ; Cyrill calleth this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : it is true , we worship Christs manhood with his Godhead associativè , but we worship not his Godhead & his manhood copulativè ; we worship the king with his crown associativè , but we worship not the king and the crowne copulativè ; Adorati● Associativa . Copulat●va . and we worship not the humanitie of Christ for it selfe , but because it is hypostatically united to the Godhead , and so it is worshipped 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If we should worship the humanity of Christ with civil honour , To worship the godhead of Christ with civill honour is blasphemie . as it is hypostatically united to the Godhead , then we should worship the Godhead but with civill honour , which were blasphemie ; for spirituall honour is onely due to the Godhead , and the worship which is due to one of the persons in the hypostaticall union , is due also to the other : therefore it is not civill honour which is given to the humanitie of Christ , as it is united hypostatically with the Godhead ; and seeing adoration respecteth totum suppositum , Adoration looketh t● the greatest excellencie in the person . the whole person ; it looketh alwayes to the greatest excellencie in the person , for otherwise if we should worship a person , and not looke to his chiefest excellencie , it were no lesse then to professe that there were no greater excellencie in him . Example , Simile . If a King were both a Duke , a Marquesse , & an Earle , and if one should giue him the honour onely which is due to an Earle , this were in effect to degrade him of his kingly honour : so to consider Christ as God and man , and yet to giue him onely but civill honour , this were to degrade him of his greatest honour : To conclude this with Athanasius , Nec Verbum sine Carne , nec Caro sine Verbo adorari potest ; Neither the Godhead of Christ without the manhood , nor the manhood without the Godhead are to be worshiped . Ob. but so that the reason and cause of the adoration is still in the deitie ; and the humanitie is adored because it is hypostatically joyned to the deitie .

A distinct excellencie stirreth up a distinct affection and motion in the minde , but the excellencie of the humanitie is a distinct excellencie : therefore it should stirre up a distinct adoration .

A distinct excellencie in distinct persons should have a distinct adoration ; Answ. A distinct excellence in diverse persons stirreth up a distinct reverence and affection : as a King should be otherwise worshiped then a Baron : but when they concurre in one person , then there should not be a distinct adoration : here we give one sort of adoration to the whole , to both the natures of Christ in one person .

Angels who are in heaven are not to be worshipped . Angels not to be worshiped . Coloss. 2.18 . Let no man beguile you of your reward involuntary humility and worshiping of angels , intruding himselfe in those things which he hath not seen , vainely puffed up in his fleshly minde , and not holding the head . Where the Apostle reasoneth this wayes , every one who is subject and subordinate , as the members are to the head , should not have that honour which is due to the head . But the angels are subject to the head ; therefore they should not have that which is due to Christ the head : Let us pray to our father , and he can send legions of angels to defend us . Matt. 26.23 .

There are two sorts of worship , cultus religionis , Cultu● Religionis Societatis . & cultus societatis ; cultus societatis belongeth to all those who are of one society , the angels are our fellow servants . Revel. 22.9 . Therefore this worship which is done to them , is done to them as our fellow servants .

This civill worship which is performed by men , is either as they are politici in civitate mundi , or ecclesiastici in ecclesia D●i ; that is , as they are civill men dwelling upon the earth , and gathered within the church and made members of her ; as they are members of the church againe , either they are members of the Church triumphant , or militant : the angels now are of the Church triumphant , conciues triumphantes : therefore they haue not of us cultum societatis now , and when they appeared of old to the Patriarchs they were worshipped onely with civill worship , Quest. and so if they should appeare now .

Whether is it a diverse sort of worship which is given to an angell and to a king ? it might seem to be a diverse kinde of worship , because the excellencie is diverse , the king being civill , and the angell spirituall .

Answ. There is no midst betwixt religious worship and civill adoration : the adoration given to an angell and to a king , Adoration given to an angell and to a king differ in degree onely . non differunt specie , but gradu : for to make it civill worship , it is sufficient that it be a creature to whom it is given ; but if we will respect the degree , there may be greater or lesser worship given ; greater to the angels , and lesser to the king .

The soules departed are not to be worshiped . In heaven there are also the soules of the blessed departed , and them we may not worship : for they understand not what we are doing upon the earth . When Elias was to be taken up to heaven , The Iewes say of the dead , gnalau hashalem , which they contract thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 on him is peace , and not on him be peace . hee said to Elisha , aske of me what I shall doe for thee before I goe hence . 2. Kings 2.9 . whereby hee implyed that there was no place to aske him after he was gone . And if the Saints on earth refused this spirituall worship offered to them , as Paul and Barnabas Act. 14.15 . much more will they refuse it in heaven , Psal. 115.1 . Revel. 5.13 . they will say , not unto us , not unto us , they cast downe their crownes before him that sitteth upon the throne , and give him all the honour .

Of old there were Idolaters called Collyridani , of whom Epiphanius maketh mention , who baked cakes , The Church of Rome make an idoll of the virgin Mary . and offered them to the virgin Mary , this was idolatrous worship offered to her . So when the Church of Rome take the fine flowre and the incense of prayer , and offer to the virgin Mary , they commit idolatrie and make an idoll of her .

The conclusion of this is , commandements , promises and practises are our warrant to worship the Lord onely , and to call upon him in our necessity . Psal. 50.15 . call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie mee .

EXERCITAT . III. No visible things in the heavens , or in the earth to be worshiped . Commandement II. Exod. 20.4 . Or the likenesse of any thing that is in heaven above , or &c.

AS before the Lord discharged things invisible in the heavens to be worshiped ; so now he dischargeth all things visible , seene with the eye , whether devills appearing in a visible forme , or the sunne , moone and starres , or any creature in the earth , or in the water under the earth .

First , he forbiddeth to worship the infernall spirits , the devills , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; when the devill appeareth in any visible shape to call upon him , or to sacrifice to him ; such was the worship which they gave him in the Teraphim . The Teraphim what ? Elias in tishbi sheweth how they made this Teraphim , they tooke a child who was the first borne , wrung off his neck , and embalmed his head with spices ; How the Teraphim gave the answers . and they wrote in a plate of gold , the name of the spirit whom they called upon , and they put it under this head , and then the spirit gaue the answers . Laban called this Teraphim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his God ; therefore he saith , nehhashti , auguratus sum , I divined by my God that the Lord hath blessed mee for thy sake . Gen. 30.27 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 They had their Teraphim likewise in the likenesse of a whole man . 1. Sam. 19.13 .

Secondly , they worshipped the devill in the forme of a goate , They shall no more offer their sacrifice to the hairie ones , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 leshegnirim , that is , to the devils who appeared in the forme of satyres and goats . Levit. 17.7 .

Thirdly they worshiped him in the forme of a flie . Baalzebub was the God of the Ekronites , and Ahazia sent to get a response of him , whether he should live or not . 2. Kings 1.2 .

In all idolatrie the dedivill is worshiped : There is no sort of idolatrie in which the devill is not worshiped . Psal. 106.37 . Yea they sacrificed their sonnes and daughters to devils . so 1. Cor. 10. The things which the Gentiles sacrifice , they sacrifice to devils , and not to God ; and I would not that you should have any fellowship with devils . Ye cannot drinke the cup of the Lord and the cup of devils . Those idolaters made not a direct covenant with the devill as the former did , nor they consulted not with him directly as they did .

The Sun is not to be worshiped . Now let us come to visible things , which they were forbidden to worship , and first the sunne , the moone and the starres , and things in the heavens .

How they came to worship the planets . Men studied first the course of the starres , and that bred astronomie ; then they observed the influence of the planets , and that bred physick ; then they foretold things by the starres , and that bred judiciall astrologie : and last they worshiped the planets , and that bred idolatrie . Of all the planets , they chiefly worshiped the sunne . The Amonites worshiped the sun . The Ammonites called the sunne moloch , and their God Moloch , and they burnt their children to this God , a most unnaturall sinne ; they spared the Canaanites whom God commanded them to destroy , Diverse nations had the sun for their god . and spared not their children , the fruit of their owne loynes : the Lord commanded to offer the first borne to him , and they offered their first borne to Moloch .

They had horses for the sunne , and chariots for it , Subdiales Statua . which carried about the image of the sunne 2. Kings 13.11 . and some worshiped the fire , symbolum solis ; as the Chaldeans : and the Sydonians called the sunne Heliogabalus , deus fingens , vel formans ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deut omnia fingens . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Omnia videns . because the sunne fashioneth all things ; and the Israelites worshiped this god .

The Tyrians called the sunne Hercules ; haar col , omnia videns ; and Hercules twelve labours in their Mythologie , signify the sunne passing through the twelve , signes in the Zodiack .

So the Egyptians worshiped the sunne , and they called him Iupiter Hammon , omnia califaciens , so they called the sun Adon , dominus , they saluted the Sun 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Iewes learned from the heathen to worship the sun . and from Adon they made Adonis , and they tooke their fable of loosing and finding of Adonis , from the setting and rising of the sun , & the Iewes learned from these nations , to worship the sunne , the moone and hoast of heauen .

Seing the sunne is the chiefe of all the planets ; Quest. what is the reason why the idolaters call the sunne the queen of heaven ? Ier. 7.8 . and 44.19 . When we burnt incense to the queene of heaven .

It should not be translated , Answ. What is meant by the queene of heaven . When we burnt incense to the queene of heaven ; the seventie translate it better , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the hoast of heaven ▪ the difference of the interpretation arose of this , because the hebrew word malcah written with He , signifieth a queen , and with aleph it signifieth a worke . Againe , amongst the Latines Luna is in the feminine gender , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Regina 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 opus . and Sol is in the masculine gender : but with the Hebrewes shemesh the sunne is in the feminine gender , and jareah the moone is in the masculine gender : therefore according to their genders , it maybe said Deus lunus , and Sol regina .

Many become foolish in their worship . Simile . It is strange to se , how people have been so foolish , to forget the creator , and to give all praise to the creature ; they are not unfitly compared to countrie people , who have never been at the court : when they come first to court , the first men that they see cloathed in fine apparell , they take him to be the King , and they fall downe and worship him : so the heathen when they saw some beautie in the sunne , they gave it that honour which was due to God. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sol a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ministrare shemesh the sunne , commeth from the word shamash ministrare , because it is appointed to serve men ; why then should man fall downe and serve it ?

They worsh●ped the moone as a goddesse . Secondly , they worshiped the moone in the heaven , and Iob purgeth himselfe of this idolatrie , Iob. 31.27 . or my mouth had kissed mine hand , when I beheld the sunne when it shined , or the moone walking in her brightnes : the idolaters when they could not reach to the moone to kisse her , they kissed their hands in token of homage , Some wor●●iped the starres and planets . and this was called adorare , quasi applicare manum ad os .

Thirdly they worshiped the starres or mazoloth the planets , 2. King. 23.5 . And he put downe also them that burnt incense vnto Baal , to the sunne , to the moone and Lemazaloth , to the planets . Gen. 30.11 . and Leah said , a troupe commeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lea and Rachel kept somer ●●u●s of their fathers idolatrie . and she called his name Gad. Bagad read in two words signifieth bonam fortunam : Gad was the host of heaven to which they sacrificed , and gave divine honour , Esay . 65.11 . and they called it Masal tobh , bona fortuna ; Leah ascribed this good fortune to the influence of the starres : neither of Iacobs wives were purged from their fathers idolatrie , Rachel stole her fathers Teraphim , and Leah ascribed all to good fortune , and the influence of the starres .

In earth they worshiped beasts , the Israelites worship●d the golden calfe in the wildernesse , this calfe they set up as a representation of God , Why the Israelites set up the golden calfe . who fed them in the wildernesse , and provided for them ; the oxe was alwayes holden a signe of plentie , The oxe was a signe of plentie . therefore Salomon saith , where the oxe is wanting the crib is emptie ▪ Prov. 14.4 . and Ioseph because he provided for the people of God in their necessitie , he is called bos dei , Deut. 33.17 . and the Romans set up a golden oxe to Minutius ; because he provided for them in the famine . So they dedicated this calfe to the Lord , because he provided for them in the wildernesse .

The Lord forbiddeth them to make the likenesse of male or female to worship it , Deut. 4.16 . for they worshiped both bul calves , and cow calves , they had both gneglim and gnegloth Hosea 10.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The apostle in disdaine putteth Baal in the feminine gender . and the Apostle Rom. 17.4 . putteth the name Baal in the feminine gender , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should be understood . Tobit . 1.5 . all the tribes made defection sacrificing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the cow Baal , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should not be understood here , for what strength is there in an idoll to helpe ?

God made man lord over all his creatures , as neate and sheepe , and all beasts of the field , Psal. 8.7 . and yet man forgetteth this , and worshipeth the very basest of them .

Lastly , in the water under the earth . The Egyptians worshiped Nilus as a god , and the fishes in it . So the Philistims worshiped Dagon , The heathen worshiped the water as a god . which was halfe a fish and halfe a man in shape , therefore the Lord forbideth the people to learne at these heathen nations to worship things in the water under the earth .

The conclusion of this is , let us say with David , Whom have I in heaven but thee ? and there is none upon the earth that I desire besides thee . Psal. 73.25 .

EXERCITAT . IV. No image can be made to represent God. Commandement II. Esay . 40.25 . To whom then will ye liken me , or shall I be equall , saith the holy One ?

THe Church of Rome say , for representation the image of God cannot be painted to expresse lively and fully the nature of God : and in this sense they say , that God forbideth any image of him to be made , seing he hath no forme whereby he can be expressed . Esay 40.18 . To whom will ye liken God , or what likenesse will ye compare unto him ? But to expresse him by some bodily shape as he appeared here , that is no idolatrie , as he appeared to Daniel in the likenesse of an old man , and the holy ghost appeared in the likenesse of a done . Matt. 3.16 . When he is painted to teache the histories of the scripture , that so by sensible figures our mindes may ascend to take up the invisible God ; to paint him this way is not a sinne ; angels themselves are immateriall spirits , yet they were painted under the law , and represented by cherubins ; why then may not God be represented by an image ? There is a great difference betwixt the angels and God. No proportion betwixt God and an image . First they are finite , and therefore there may be some proportion betwixt them and an image ; but God is infinite , and an image finite ; therefore no proportion betwixt them .

Imago Personae . Representationis officii . Secondly , there is imago personae , and imago representationis officij , the cherubins were no representation of the persons of the angels ; for they being immateriall , cannot be expressed by any materiall things , and if we should conceive an angell to have any quantitie by an image , then the image should teach us a lie : An image may represent the office of angels but not their persons . the cherubins then are onely representations of the office of the angels , that they were ministring spirits attending the elect ; and they were painted this way , that the Iewes might read ( as it were ) in a historie , what the angels did to them who wait upon the Church continually .

But members are attributed to God in the scripture : Ob. if they be attributed to God for this end , that wee may take him up , why may he not be painted to the laicks , that by the eye as wel as the eare , they may take him up ?

Members are attribute to God metaphoricè , Answ. Members attributed to God metaphorically not typically . but not typicè , metaphora est in verbis , typus in rebus , the scripture setteth him downe with eares , hands , and feet by words borrowed from men , but it never setteth him downe by any bodily shape painted before us , but alwayes forbiddeth us to represent him by any bodily shape ; and there is no danger to the people by idolatrie , when he is represented to the eare by metaphoricall words , but great danger to them when he is represented to the eye by visible shapes .

How shall we conceive of God then , Quest. that we take him not up as an idoll ?

We must conceive him to be a spirit , most just , Answ. How we must conceive God. most holy , and infinite ; but because the infinite Godhead is but finitely comprehended by us ; therefore we should set the eyes of our faith upon the manhood of Christ ; Simile . for hee that seeth the sonne seeth the father . When a man looketh into a chrystall glasse , it casteth no reflexe to him ; but put steele upon the backe of it , it will cast a reflexe : so when we looke upon the Godhead it selfe , it casteth no comfortable reflexe unto us , but put the humanitie , as it were a backe of steele to that glasse , then it casteth a reflexe to us .

Now let us speake of the worship it selfe . The Church of Rome being charged with idolatrie , and worshiping of idols , they wipe their mouth with the whore , and say they did it not , Prov. 30.20 . And they goe about by sundrie shifts to cleare themselves of this idolatrie .

Adoratio Absoluta . Respectiva . There is a double sort of worship , the first is called adoratio respectiva , the second is called adoratio absoluta . Absolute adoration is this , when the worship is termed in the creature , as objectum quod adorationis , & the worship is limitated to the creature . Respective adoration is this , when worship is given to dead & senselesse creatures for the examplars sake , Obiectum Quod. Quo. then the exemplar is obiectum quo , and the dead and senselesse thing is obiectum quod ; that is , wee reverence and adore the dead and senselesse thing for the examplars sake . Simile . Example , when wee attend the coffin , the corps being buried alreadie , the coffin is obiectum quod which we attend , and the corps are obiectum quo which moveth us to attend the coffin : so when we doe homage to the Viceroy for the King ; the Viceroy here is obiectum quod , and the King is obiectum quo . The more modest of the papists of old made but the image obiectum quod adorationis , and God himselfe obiectum quo .

Adoratio Respectiva . Coniuncta . Againe they say , that there is adoratio coniuncta , or coadoratio , and there is adoratio respectiva : coadoratio or coniuncta adoratio , they make to be this ; when both the exemplar , and the thing represented by the exemplar are worshiped coniunctim , as obiectum quod adaequatum , this sort of worship they gaue not to the image at the first , but onely respectivam adorationem .

Imago consideratur . Secundum rem naturae . Formaliter . Thirdly , they say that an image is considered secundum rem naturae , and so it is not worshiped . Secondly formaliter & in actu exerci●●● , as it holdeth forth the exemplar to us , and so it is ●●rminus formalis adorationis , and then the cause of the adoration is in the exemplar , which both moveth the adoration and determineth it ; and the image is but a condition of the adoration , and the adoration is not given to it , but to him who is the cause of the adoration , as Caietan saith . Many papists now hold they are not only accidentally to be worshiped but properly . But now they goe farther and maintaine that images are not onely to be worshiped accidentally or improperly ; but also by themselues , and properly , so that they end and terminate the worship , as they are considered in themselves ; and not onely as they are portraitures of the exemplar represented : and some of them say yet more plainely , that it is the self same worship , that is due to God , and to the image ; and that it is coadoratio or coniuncta adoratio , Gregorius de Valentia disput. 6. quest. 11. punct. 6. & eodem officio , & honoris genere , eodem animi motu , & eadem voluntate excitandi opinionem excellentiae , ille cultus ad prototypon spectat secundum se , ad imaginem vero coram ipsa , & in ipsa tanquam vicaria ; they clearely confesse , that it is the same worship that is due to God and to the image : and as the Echo est individuum cum suo sono ; so it is one sort of worship which is given both to the image and to God : and Vasques implieth , Vasq . lib. 3. de ador. disput. 1. cap. 5. that in some case the devill may be worshiped appearing in some visible shape . When Darius mother Sysigambis came before Alexander the great , ( mistaking Ephestion for Alexander ) she fell downe before Ephestion , but knowing that she was mistaken , she began to blush : But Alexander said vnto her , be not ashamed , non errasti mater , nam Ephestion est etiam Alexander . If a papist falling downe before his image and mistaking the image for Christ , and if Christ should say to him be not ashamed , thou art not mistaken , for this image is also Christ : then he needed not to blush nor be ashamed : but Christ is more jealous of his honour than so , and will not give it to any creature .

The conclusion of this is , 1. Ioh. 5.2 . little children , Conclusione . beware of idols , Micha's idoll bewitched the whole tribe of Dan. Iudg. 18.36 .

EXERCITAT . V. That idolatrie is most opposite to God. Commandement II. 2. Cor. 6.14 . What communion hath light with darknesse ? 16. and what agreement hath the temple of God with idols ?

IDolatrie is a sinne that is first most opposite to God himselfe , and secondly it is opposite to his mariage with his Church .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Qui habet vitam in se & a se . First , it is most opposite to God himselfe , God is ens entium , and therefore he is vnus , verus , and bonus .

First , God is ens entium , who hath his being of himselfe , and hereby ye shall know that Chai , the living Lord is amongst you . Iosh. 3.10 . this title distinguisheth him from dead idols which haue neither life in themselves , nor can give life to others . Psal. 106.26 . And they joyned to Baal-phegor , and eat the sacrifices of the dead , that is , the gods who are dead ; they are called dumb idols , Haback. 2.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So Psal. 115. they haue mouthes but they speake not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the idols are called elilim , nihilitates . Esay . 2.8 . Ezek. 30.13 . and Tohu , The idols are called dead gods . emptinesse . 1. Sam. 12.21 . things are true as long as they agree with the patterne which is in the minde of God , but when they goe from that once , they are reckoned for shadowes of things onely . Prov. 20.6 . Who shall finde a faithfull man ? as if he shoud say , it is easie to finde shadowes of men , but it is a hard thing to finde a man indeed who is answerable to the minde of God. Idolaters , because they goe from this patterne , People following other gods become no people . they are called non gens . Hos. 10.9 . and non populus , not a people . 1. Pet. 2.10 . and the apostle saith , an idoll is nothing . 1. Cor. 8.4 . it is not nihil negativum , but nihil privativum , Nihil negativum . privativum . effectivum . there is no relation betwixt God and it , or it is nihil affectivum .

The first attribute of God who is Ens entium , Omne ens est unum numero & specie , sed Deus unum eminenter . is unit as and therefore the scripture by way of excellence calleth him vnus , Iob. 31.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnus . Did not one fashion us in the wombe , that is , God , so Zach. 14.9 . In that day there shall be one Lord , and his name vnus , this name Ehhad , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 afterward the heathen called it Adad , corruptlie , Deut. 6.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hearken Israel , the Lord thy God is one , and it is written with a great Daleth which letter signifieth foure , as the Hebrews marke , to signifie the foure corners of the earth , and that he should be worshiped in them , and none else but hee ; although there be many that are called gods , yet to us there is but one God. 1. Cor. 8.6 .

The gods of the heathen were many ; they had thirtie thousand gods , as Hes●●d witnesseth . And Augustine observeth well in his booke de civitate dei , The heathen multiplied their gods according to the periods of their life . that they multiplied their gods because they durst not concredit all to one God : as they had one god for the mountaines , another for the vallies , one for the sea , and another for the land ; so they had a god for every period of mans life : when the child was borne , they committed him deae Lucinae : when he weeped they committed him to vaticana or vagitana : when they lifted up the child from the ground , they committed him to Dea Levana : & when he was in the cradle to Dea Cunina , & so thorow the rest of the periods of his life . But David acknowledged God to be his God from his mothers wombe . Psal. 22.10 . So they had a god or a goddesse for every severall part of the bodie , Iupiter the eldest brother got the head , Neptune the second brother got the breast , and foreparts , They had gods for every part of the body . and Pluto the third brother got the hinder parts , the middle part or cinctum they gaue to Mars , the eyes to Cupid , they gaue the kidnies to Venus , and the knees to the Goddesse Misericordia , and the feet to Thaleia : these parts they committed to severall Gods and Goddesses , because they distrusted them , and would not concredite all to one God , but David saith , Psal 34.20 . That God keepeth all our bones . And Christ saith , that the very haires of our head are numbred . Matth. 10.30 . so that they cannot fall to the ground without Gods providence . They had like wayes Deos tutelares which they carried about with them , as Rachel stole her fathers Gods. Gen. 31.19 . and they had Penates , their houshold Gods , Esay . 46.7 . They beare him upon the shoulder , they carie him and set him in his place , and hee standeth : yea from his place shall he not remove .

The second attribute of God who is Ens entium is verum , but the idoll teacheth lies , Habakuk 2.18 . how teacheth the idoll lies ? Non per inexistentiam , sed per assistentiam . Non per inexistentiam , that is , the divill spake not out of the idoll , How the idoll speaketh lies . but per assistentiá , that is , the priest lying beside the idoll , the divill inspired the Priest to speake these lies . When the Priest slept vpon the skin of the beast that was sacrificed , then the divell inspired him ; this sleeping the Greekes call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pellis . the idoll was but the pledge of the devils presence to the Priest : so now when the Priests stand in defence of their idols and idolatrie , and teach that they are to be worshiped , then the devill speaketh by the idoll , and the idoll is the pledge of the devils presence to the Priest , and that which is offered to the idoll is said to be offered to the devill . Psal. 106.37 . 1. Cor. 10.20 .

The third attribute of God as he is Ens entium , is Bonum , goodnesse , there is none good but God onely , that is , having his goodnesse of himselfe : but idols by way of appropriation are called sinne . Lament. 1.8 . My people haue committed a sinne , Idolatrie by way of appropriation is called sin . that is idolatrie . So Exod. 32. 22. This people is prone to sinne , that is , to idolatrie . So Num. 23.21 . He saw no iniquitie in Iacob , that is , idolatrie , and in this sense is that place of Syracides to be vnderstood , Syracid . 49.5 . All the kings of Israel were sinners except David , Iosias and Ezekias , that is , they were idolaters .

Secondly , Idol●trie breaketh the wedlocke betwixt Christ and his Church . this sinne of idolatrie breaketh that holy wedlock which is betwixt Christ and his church , he being a iealous God , hee cannot suffer his spouse to goe a whooring after other gods , but would haue her a chast virgin presented unto him ; this was typed vnder the law by the turtle doves and young pigeons , which the Lord commanded to be offered to him : the young pigeon was commanded to be sacrificed vnto him , because it had never a mate ; and the turtle dove , because it had but one mate : so God will haue of his church her first loue , and onely loue : this abstinence from idolatrie is called virginitie . God will have of his Church her first love , and onely love . Revelat. 14.4 . and idolaters are called adulterers , Iam. 4.4 . when the Iewes denied Ioh. 8.41 . that they were the children of fornication , they meant , they were not idolaters , who say to the stocke thou art my father , and to the stone , thou hast brought me forth , Ier. 2.27 . they say , they haue God for their father , and they called the Samaritans bastards , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ingluvies vel vesicula in avibus quae sordium receptaculum est a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stercus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . because they worshiped strange gods . When the church is corrupted and defiled with idolatrie , then she is called Moreah , Zeph. 3.1 . the Seventy translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when one is exposed to some great shame for their filthinesse , and in this sense it is said , that Ioseph would not make Mary a publike example for her suspected incontinencie . Mat. 1.19 .

The conclusion of this is , Conclusion . idola●rie being a sinne so opposite to God himselfe ; it was a great blindnes in Micha when he set up an idoll in his house , to say then . That the Lord would doe him good , Iudg. 17.13 . their sorrowes shall be multiplied who hasten after other Gods , Psalm . ●6 . 7 .

EXERCITAT . VI. Commandement 2. How base idols are in the sight of God. Ier. 11.12 . Ye haue set vp altars to that shamefull thing even altars to burne incense to Baal .

THis idolatrie is most detestable in the eyes of the Lord , therefore when the scripture speaketh of idols it calleth them abominationes , as the abomination of the Moabites , and Ammonites : When the Romans set vp the spread-eagle in the temple of Ierusalem , it was called the abomination of desolation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab illicitis idolorum cultibus . Quare addunt haebraei epithetum perpetuum . Mat. 24.15 . so they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pollutiones , Act. 15.20 .

The apostle willeth us to abstaine from abominable idolatrie , 1. Pet. 4.3 . this epithete is not put for distinction sake here , as though there were some sort of idolatrie lawfull ; but it is Epithetum perpetuum , as the Hebrewes call it , as Psal. 86.13 . Thou hast delivered my soule from the lowest hell , we cannot inferre hence that there are two hells , the epithete here is not put for distinctions sake , but to signifie the deepenesse of hell : so the epithete is added here to signifie the vilenesse of idolatrie .

Now if wee would vnderstand how detestable these idols are in the sight of God , let us goe thorow all the causes of them .

How base and senselesse makers of idols are . First the efficient cause ; they that make them , are like vnto them , Psal. 115.8 . What a senselesse thing is this to make an idoll , and then to bee affraid of it ? these are like little children , who blacke their neighbours faces , and then are affraid of them .

Secondly the matter , how basely hee thinketh of it ; when the people began to worship the brasen serpent , Hebraei exprimunt diminutiva per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum נ in fine sic 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Exod. 32.15 . The little righteous ones he called it Nechusbtan . 2. King. 18.4 . as you would say , a little peece of brasse in contempt ; for it is the manner of the Hebrewes to expresse their diminutives by adding Nunto them . So he calleth them Gelilim , stercoreos deos . 2. King. 23.10 . he defiled topheth , that is , he appointed it for base and vncleane vses , as to cast out their doung there , and their filth ; because gods of doung were worshiped there .

The Lord commanded the Iewes when they were about to ease nature to goe without the campe , Ainsworth c. 7.8 of the communion of saints . Deut. 23.12.13 . and to haue a paddle that they might digge and cover the excrements . All the ceremoniall laws are to be reduced to some of the morall lawes ; our divines reduce this place properly to the second commandement , that we should cover these loathsome excrements of idolatrie , as they were to cover their naturall excrements . The Lord detesteth the forme of the idols .

Thirdly the lord detested the forme of them ; he detested not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is abiecti animalis forma ; but also to bee represented by man , who of all visible creatures is the most excellent . Psal. 115.5 . They haue eyes and see not , cares and heare not , and a mouth that speaks not , these were made to the similitude of man ; and likewise the Teraphim were images made to the likenesse of man . 1. Sam. 13.19 . yet he detested all these images .

Lastly , from the effects , The base names which the holy Ghost giveth to idols . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the holy ghost calleth the idols Miphlezeth , terriculamenta . 1. King. 15.13 . They that worship them shall get no rest neither day nor night . Revel. 14.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

So they are called Gnatzabbim , dolores , so they are called Tzirim , tormina vel cruciatus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because they put a man to as great paine as the woman is when she is in her child-birth , Psal. 135.15 . Esay . 45.16 . and 21.3 . They are called Bush , pudor . Ier. 11.12 . the same word is given to a mans privie parts : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deut. 25.11 . Ye haue set vp altars to the shamefull thing : The heathen gave sundry names to their idols . that is , to idols , and so Gideon is called Ierubesheth , 1. Sam. 11.21 . because he put Bush or that shamefull idoll Baal to shame .

A man is ashamed when his nakednes is seene , this idolatrie maketh the people naked . Exod. 35.25 . The heathen called their god 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the God of thunder , but God in derision called him Baal-Peor , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the god of a crack , they called their god Baalzebub , the god who did driue away flies , but Christ in disdain called him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the god of doung : the Iewes in contempt call the god of Eckron the god of flies , because their temple was free from flies ; for there was never a flie seen in the temple of Ierusalem for all the flesh that was sacrificed in it : but the Ekronites called him Baalzebub , because hee kept them from hornets and flies ; this name afterward was given to the devill himselfe , he is called Baalzebub , because he is the father of all this idolatrie .

Conclusion . The conclusion of this is , all offences are against the the kings lawes , but pettie treason is a greater offence then common transgressions : but when rebels begin to disclaime their king and set up another in his place , that is the highest offence of all : sinnes of the second table offend God , but swearing and taking the name of God in vaine is pettie treason against him , as when one falsifieth the kings coine ; but to set up a rebell in his place , an idoll , that is the highest treason : let us detest that sinne most , which turneth us away farthest from God.

EXERCITAT . VII . What force idols have to allure those who worship them , and to draw men after them . 1. Cor. 12.2 . Yee know that yee were Gentiles carried away unto these dumbe idols , even as ye were led .

THe loadstone hath not so great vertue to draw the iron to it , as the idoll hath to draw the worshiper after it . And as the whirlewinde carrieth a man violently : so do the idols draw men violently after them .

The scripture maketh mention of sundry swift beasts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dromas . Ier. 2.23 . as the mule , Camelo-pardalis , the wild asse , and the dromedary . As the wild asse snuffeth up the winde at her pleasure , and none can turne her away : and as the dromedary is most swift transversing her wayes . Ier. 2.23.24 . So are the idolaters swift in following their idols .

There are two things that a man is bound to care for specially , his naturall life , and his spirituall life .

His naturall life consisteth in his health , wealth , and ease , but see how the idolaters to serve their idols , despise and neglect the care of these three .

First , their health , they neglect their bodies , Idolaters neglect their health to serve their id●ls . and think their religion consisteth in abstinence Coloss. 2.23 . they disfigure their faces and looketh with a sad countenance . Matt. 6.16 . And which is more , the priests of Baal cut themselves with knives and lancers untill the blood gushed out upon them . 1. Kings 18.28 . so doe Fratres flagellantes , who whip themselves untill the blood run downe : and sometimes they have given their bodies to be burnt for their idols .

Secondly , a man is bound to have a care of his wealth and riches , but how prodigally have the idolaters bestowed their riches upon their idols ? Idolaters spare no cost for their idols . Exod. 32.3 . And all the people brake off the golden eare-rings which were in their eares , and brought them to Aaron . So Hos. 8.4 . of their silver and their gold have they made themselves idols . So Ezek. 16.33 . Others give gifts to whores , but thou givest thy gifts to all thy lovers , and hirest them . So Psal. 16.4 . deum alienum dotant , that is , they give a dowrie to their idols , and bestow their goods upon them , and stand not for cost .

Thirdly their ease , they care not for their ease , so they may satisfie their idols . Exod. 32.6 . And they rose up early on the morrow , and offered burnt offerings . So Baals priests cryed from morning untill evening . 1. Kings 18.29 . The heathen gave diverse attributes to their idols , and to every attribute they made a prayer . They were not weary to use many idle repetitions and long prayers to their idols . They gave sundry attributes to their idols , and to every attribute they used to say a prayer , and so with much vain babling they spent the time : So do many now spend their canonical houres , and this Christ forbideth : Matt. 6.7 . But when ye pray , use not vaine repetitions , as the heathen doe , for they thinke they shall be heard for their much babling .

And their greatest love should be to their children who should succeed them ; but the unnatutall idolater will not stand to offer his children to Moloch , & to sacrifice them to him . There is but one rare example in all the scriptures of Abraham , who at the commandement of God tooke his onely sonne Isaack 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sonne of his age , and would have offered him to the Lord , but it was usuall to these idolaters to sacrifice their children to devils . Psal. 106.37 .

Secondly , for the spirituall and eternall life ; they preferred their idols to it . Hos. 2.2 . They carried their adulteries betwixt their breasts : that is , the signes of their idolatrie , to testifie that the idoll had their heart , whereas they should have carried the Lord as a bundle of mirrhe betwixt their breasts : Cant. 1.13 .

So they walked , behhukkoth , in their statutes , Levit. 20.23 . Whereas they should have walked in his statutes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they gave all honour and reverence unto them ; they cryed , Great is Diana of the Ephesians , Act. 19.28 . They kept their gods and changed them not . Ier. 2.11 . hath a nation changed their gods which are yet no gods ?

May we not conclude then , Ier. 10.8 . They are altogether brutish and foolish , Conclusion . the stock is a doctrine of vanities They who worship stocks and stones and dumbe idols , are more brutish then beasts .

EXERCITAT . VIII . The many evils which the people have got out of idolatrous Aegypt . Deut. 17.16 . Ye shall not cause the people to returne to Aegypt .

AEgypt was the matrix of all idolatrie , therefore the Lord forbad them to goe backe to Aegypt : The evill which the people of God got in Aegypt . they got much mischiefe out of Aegypt , there were their breasts pressed , and there they bruised the teats of their virginitie : Ezek. 23.3 . They lost their spirituall virginitie there . There they learned the grounds of their idolatrie , hence it is , that the most of the ceremoniall lawes are opposite to idolatrous worship in Aegypt .

Secondly , turba miscellanea , The mixed multitude came from thence . the mixed multitude came out of Aegypt : Exod. 12.38 . Who learned them to murmure and to crie ; Would to God we were back again at the flesh pots of Aegypt . Exod , 16.2 .

Thirdly , they got their leprosie out of Aegypt , for that sort of leprosie called Elephantiasis , The leprosie from Aegypt . when the skin groweth hard like the Elephants skin was bred onely about Nilus in Aegypt . Deut. 28.17 . The Lord will smite the with the boiles of Aegypt . They forgot their circumcision there .

Forthly , they forgot their circumcision in Aegypt , therefore it is called opprobrium Aegypti , Iosh. 5.9 . This day have I rolled away the reproach of Aegypt from you .

The blasphemer came out of it . Fifthly , the blasphemer who blasphemed the name of the Lord , Levit. 24.10 . was the sonne of an Aegyptian .

The golden calves . Sixthly , Ieroboam brought the golden calves out of Aegypt : therefore they were commanded never to goe backe againe to Aegypt . Because Aegypt was such a vile land the Psalmist calleth it the land of Ham Psal. 105.23.27 . Aegypt why called Ham. and 106.22 . Ham was cursed by his father Noah , so the Egyptians his posteritie were an accursed people . Aegypt was a proud people , Aegypt called Rahab . therefore it is called Rahab , Psal. 87.4 and Esay 51.9 . And now what hast thou to doe in Aegypt to drinke the waters of Sihor ? or what hast thou to doe in the way of Assyria , to drinke the waters of the river ? Sichor is put for Aegypt . Ier. 2.18 . Sihor is Nilus , which signifieth blacknesse , for the troubled waters of Nilus differed much from the clea●e running waters of Siloh , why then should they goe to drinke of them ? So the city , for Ierulem , and Behemoth beasts , for an elephant . and hee calleth Euphrates the River here Antonomasticè , for the greatnesse of it . Gen. 15.18 . It is called the great river ; these two were the borders of Canaan , from the river of Egypt to Euphrates . Exod. 23.31 .

What great blessing was this then , when five cities in the land of Egypt should speake the languages of Canaan , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●●str●ctio . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , should worship the Lord in truth , And one of them shall bee called the city of the Sunne , Esay . 19.18 . that is , they shall bee converted to professe the truth , and one of them shall be the most excellent citie , that is Alexandria , the city where Marke taught the Gospell first .

If Egypt was so abhorred and detested by the Lord , what must spirituall Egypt be ? Revelat. 11.8 . and these Who take the marke of the beast upon them . Revelat. 16.2 . And as they were never to returne backe to Egypt again ; so neither must the people of God returne now to spirituall Egypt .

Observe how Iohn doth parallel the judgements of old Egypt , and spirituall Egypt together . Old Aegypt and spirituall Aegypt paralleled together in their plagues . Old Egypt was plagued with sores and botches : In sores . so are they of spirituall Egypt . Revelat. 16.2 .

Secondly in old Egypt the waters were turned into bloud : So in spirituall Egypt . In blood . The waters of the sea became as the bloud of a dead man , and every living soule died in the sea . Vers . 3.

Thirdly in old Egypt there was great darkenesse : In darknesse . So in spirituall Egypt there is great darknes . Vers. 10.

Fourthly , frogs molested the Kings chamber in Egypt , In the frogges . So frogges came out of the mouth of the Dragon , and out of the mouth of the beast , working miracles to deceive the world and the Kings of the earth . Vers. 13. Iannes and Iambres withstood Moses in Egypt . 2. Tim. 3.8 . And when hee wrought his miracles they said , hee carried straw to Aphra , as the proverbe is in the Talmud , In their magitians . they meant that there was Magick enough in Egypt already , therefore hee needed not to come to Egypt , to play his trickes of Magick there ; thus they withstood the man of God , and hardened the heart of Pharaoh : So in spirituall Egypt , doe these frogges and deceivers set themselves against Moses , saying , that hee hath not his calling of God.

Lastly , there was thundering and lightning in Egypt ; In thundering and lightning . so in spirituall Egypt Vers. 18.

The conclusion of this is ; Come out of her my people , that ye be not partakers of her sins , and that ye receive not of her plagues . Revelat. 18.4 .

EXERCITAT . IX . A comparison betwixt the golden calves set vp in the wildernesse , the golden calves in Dan and Bethel , and the popish Idols . Commandement II. Psal. 106.19 . They made a calfe in Horeb , and worshiped the molten image ; they changed their glory into the similitude of an oxe that eateth grasse .

THe idolatrie of Ieroboam , compared with the idolatrie of the Israelites in the wildernesse , The idolatrie of the Israelites under Ieroboam compared with their idolatrie in the time of Aaron . setting up the golden calfe , will be found a farre lesse sinne , if we looke nearely unto it .

First , they had lately tasted of the great benefits of God , in delivering them out of Egypt by a mighty hand , and bringing them through the red sea : Yet they soone forgot his workes ; they waited not for his counsell . Psal. 106.13 . In benefit● . They forgot God their Saviour which had done great thin●s in Egypt , wonderfull workes in the land of Ham , and terrible things in the red sea . Vers . 21.22 .

In outward pledges of his favour . Secondly they had many moe pledges of the favour of God , then the ten Tribes had , they had the cloud by day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pa●●●●●●ustissimorum . and the pillar of fire by night , hee fed them with the bread of the strong ones , Psal. 78.25 . They had the tabernacle , and the arke the testimonie of God presence amongst them , which Ieroboam and the ten tribes had not ; therefore their sinne was greater then theirs .

In their prophets . Thirdy for prophets , they had Moses the man of God , who was faithfull in all his house . Heb. 3.2 . the ten tribes had Ahijah the Shilonite , but what was hee to Moses ? they had an old prophet in Bethel , but a greate deceiver , and they had a young prophet , but was easily deceived . 1. King. 13. and what were they to Moses ?

Fourthly , the ten tribes had priests but of the meanest and the basest of the people . 1. King. 13.33 . In their priests . Hee made of the lowest of the people priests for the high places , whosoever would , hee consecrated him , and be became one of the priests of the high places : but they had Aaron the Lords high priest , who was consecrated and ordained by God himselfe , and called to this honour . Heb. 5.4 . Aarons sinne in making the golden calfe a greater sinne than the sinne of Demetrius or Ieroboam . he that had holinesse to the Lord ingraven in a plate of gold upon his forehead , for him to sit downe and fashion an image with a graving toole ; like another Demetrius the silver-smith , he making silver shrines to Diana , and he making golden calves to Iehova , what a great change was this ? Againe he to represent the Lord by an oxe that eateth grasse . Ps. 106.20 . This was a great abomination it was great idolatrie when the men of Lycaonia would have worshiped God in the likenesse of men , Act. 14.11 . but greater idolatrie to worship the lord in the likenesse of an oxe : Ieroboam made a feast day according to his owne heart , in honour of his idoll . 1. King. 12.13 . so said Aaron , to morrow is a feast to Iehova , this was a greater sinne than that of Ieroboam .

Now let us compare the idolaters in our times with those who worshiped the golden calfe in the wildernes , and yee shall see greater abomination in this idolatrie than in the idolatrie of former times . The Israelites gave the glorie of Christ who dwelt in a cloud and pillar unto a calfe ; but these idolaters give the glory of Christ when hee is dwelling in our flesh , Sacrae ceremoniae Eccles. Rom. lib. 7. cap. de consecratione agni dei . and glorified to a creature whom they worship as God indeed , giving it to their crucifixes and Agnus Dei.

When Christ was in the flesh here , there were many who gave themselves out for false Christs ; but Christ forbiddeth to beleeve such . Mat. 24.23 . so these counterfet christs should not be beleeved .

The Lord , Ezek. 23.4 . maketh a comparison betwixt two sisters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aholah and Aholibah . Aholah is tentorium , Abolibah is tentorium meum in ea . Hee calleth the ten tribes tentorium a tent , because they were separated from the temple of God now , and he calleth the kingdome of Iuda , tentorium meum in ea , my tabernacle in her , because as yet they professed the true worship of God. Aholah played the harlot . Vers . 5. But yet her sister Aholibah was more corrupted then she , A comparison betwixt the idolatrie of Israel and Iuda . Vers. 11. So compare Aholah the Iewish church with Aholibah ( who glorieth that shee is the true church ) and shee shall be found the greater harlot of the two . And the lord comparing Samaria with Ierusalem , Ezek. 16.51 . saith , that Samaria had not committed halfe of the sinnes which Iuda had committed , Quomodo Hebraei exprimunt comparativum gradum . but that Iuda had justified her sister in all her abominations ; amplificasti abominationes tuas prae ipsis . Samaria was not simply justified , but onely in comparison with Iuda . So Luke . 18.14 . The publican went downe to his house , justus prae illo , justified rather than the Pharisee . So Mat. 12.41 . Surgere & stare in iudice● quid apud hebraci . The queene of the South shall rise in judgement against this generation , that is ; shall stand in judgement and not fall , compared with this generation : So if we will compare the Iewish idolatrie and the idolatrie of this generation , A comparison betwixt the idolatrie of the Iewes , a●d the idolatrie in our times . they shall stand in judgement when this generation shall fall ; and there shall bee a more easie sentence pronounced against them , then against this generation .

The Iewes who were so much addicted to idolatrie before the Lord Iesus Christs comming in the flesh , quite renounced their idols , and they say now , that there is no punishment which befalleth them , but there is a drachme weight of the golden calfe in it ; and when they see any church in which there are idols , they call it Beth Hatturpha , domus turpitudini● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So wee may hope that , before the Lords second comming , they who stand most in defence of these idols : shall renounce them as a filthie thing , and acknowledge that there was a drachme weight of their idolatrie in all their former punishments .

EXERCITAT . X. Of the increase of idolatrie , and how it increased and spread through the world . Commandement II. Ier. 16.11 . Your fathers have forsaken mee , saith the Lord , and have walked after other gods , and served them , and worshiped them , and ye have done worse then your fathers .

IDolatrie is a worke of the flesh , Gal. 5.20 . And there is no worke of the flesh that man is so prone unto as to idolatrie : The first period , of Idolatry . The first period of idolatrie began not long after the creation . Gen. 4.24 . Then began men to prophane the name of the Lord . Psal. 49.12 . Man being in honour abideth not , he is like the beasts that perish . Idolatrie maketh a man brutish . Idolatry maketh a man brutish . Ier. 10.14 . Every man is brutish in his knowledge , every founder is confounded by his gra●en image .

There were three notable men , from the creation to the floud , who kept the truth in sinceritie and puritie in their families ; Adam , Methusalem , and Noah , and then the Lord drowned the world for wickednesse .

After the floud , The second period of idolatry . as people increased they began to build a towre to get themselves a name , and the Lord scattered them , and they who went to the east worshiped idols , and this was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Persians called the Scythians with whom they were conversant , Sakas , a Sach vel Sacksah , which signifieth a multitude , because they were gathered together in multitudes ; So the Arabians had their names from Gnarabh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 miscelanea turba a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 miscuit ▪ miscere , turba miscellanea , a confused multitude . Gen. 14.1 . Tidall King of nations , Symmachus translateth it King of the Scythians ; and these worshiped their conquerours and captaines as gods . The church all this time remained with Heber and his posteritie , Melchizedeck and some few others who dwelt in Canaan . The Churh in the third period remained with the posteritie of of Hebe● and with some few others . Those of Hebers posterity who went to Syria fell to idolatrie , and therefore an Aramite is put for an idolater in the scriptures ; Terah Abrahams father an idolater , Abraham himselfe was an idolater , Laban the Syrian an idolater , Naaman the Syrian an idolater , and Balaam the Syrian an idolater .

There were some others who were not of the posteritie of Heber who kept the truth amongst them . Gen. 20.4 . Lord wilt thou slay also a righteous nation ?

Third period of idolatrie . The third period after the floud when idolatrie increased , was , when they set up a molten calfe which Moses caused bray to powder ; and made them drinke it in detestation of that idoll which they had worshiped .

After Moses death , Satan laboured to make an idoll of the body of Moses , Satan laboured to make an idoll of Moses body . and that which he could not doe by him when he was living , he goeth about to effect it by his body when he was dead ; but Michael withstood him . Iud. 9. and buried his body where no man knew ; and here we may see that the reliques of the Saints are made idolls .

The fourth period of idolatrie . The fourth period of idolatrie was under the Iudges , and here we shall marke foure things . First that none of the Iudges themselves were idolaters , as most of the King of Iuda and all the Kings of Israel were , and that was the cause why idolatrie got not such footing in the time of the Iudges , as it did afterwards . None of the Iudges were idolaters .

Secondly , when they fell to idolatrie , the Lord scourged them by the Philistims , Ammonites , Madianites , and then they cried unto the Lord , and hee helped them ,

Thirdly , Dan an idolatrous tribe . of all the tribes the tribe of Dan was most given to idolatrie ; therefore they tooke away the Ephod Teraphim , and the graven image out of the house of Micah , and set it up in Dan , this was the idolatrie of the whole tribe , Is it better for thee to be a Priest for the house of one man , or that thou be a priest unto a tribe and a family in Israel ? Iud. 18.20 .

Fourthly , Ionathan the sonne of Gershon , the sonne of Manasseth was the priest to this idoll . Ionathan was the sonne of Gershon , and Gershon was the sonne of Moses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum נ suspenso pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the Iewes observe that they will not have him called the grandchilde of Moses , but of Manasseth , who by anticipation was called Manasseth , because he followed him in his idolatrie ; yet to shew that hee was the grandchild of Moses , the word is so set downe that it may be read either Manasse or Mose . The judgements of God upon Dan for their idolatrie .

Because the tribe of Dan was most infected with idolatrie , therefore the golden calves were afterward erected in Dan , as a punishment of their former idolatry , and for this cause it was that they were the first of the tribes , who were carried away in the west side of Iordan . Ier. 8.16 . The snorting of his horses was heard from Dan , and Iohn , Rev. 12. When he reckoned up the tribes which were sealed , he passeth by the tribe of Dan.

The fift period of idolatrie was under the Kings , The fift period of idolatrie . the Kings of Israel were idolaters , or tolerated idols , All the Kings of Israel were sinners except David , Ezekiah and Iosias , Ecclus. 49.5 . That is , they were idolaters . In this period idolatrie waxed by degrees , first it waxed much in Salomons time , he who excelled all the sonnes of the East for his knowledg , Idolatrie in the fift period increased by degrees . he whose heart the Lord had enlarged , he who was a prophet of God and a pen man of the Holy Ghost , hee who for his devotion offered to God so many thousand sacrifices , his prayers , his great care he had to build the Temple , who fell not away untill his old dayes , who would have thought that the dragon with his taile would have pulled downe this great starre ? and although the Lord threatned that the kingdome should be rent from him . 1. King. 11.11 . Yet he was nothing moved with it ; and if we will compare his foolish sonne Rehoboam with his wise father , he may seeme to be more obedient then hee ; for when hee had gathered an armie to fight against Ieroboam and the ten tribes , yet when the prophet Shemaiah came to him , 1. King. 12.24 . He harkened unto the word of the Lord and went backe againe , but Salemon went on in his sinnes and idolatrie .

Idolatry came to a greater high in the dayes of Ieroboam . Secondly , it waxed more when the ten tribes were rent from the house of David and Salomon ; then Ieroboam set up the calves in Dan and Bethel , then the ten tribes were Aholah , and yet Aholibah exceeded them in whoredomes . Ezek. 23.

Thirdly , it came to the height in the dayes of Manasseth , and so it continued with the rest of the Kings , like a leprosie , untill the captivitie . Then idolatrie died in the captivitie , for there they were purged and fined , and they brought it not backe , neither went a whoring after other gods .

The last period was when idolatrie began in the christian church , the beast which was dead was quickned againe : Revelat. 17.11 . And then the idolatrie of the Gentiles was brought in in the christian church .

EXERCITAT . XI . Whether Gideon made the Ephod an idoll or not . Commandement II. Iudg. 8.26 . And Gideon made an Ephod thereof , and put it in his citie in Ophra ; and all Israel went thither a whoring after it .

WHen Gideon made an Ephod of the gold & eare-rings which they had taken of the spoile , wee need not to take it so strictly that it was onely made of gold , but of those things which were taken in the spoile , whether gold , silke , linnen , &c.

But it may seeme , Vers. 27. That statuit in Ophra , Ob. hee set it up in Ophra , that it was of pure gold , which might stand up , an image made of gold .

In the Hebrew it is posuit onely , he put it , and not , Answ. he set it up , the priests Ephod was of linnen , and the high priests Ephod was partly of linnen , and partly of silke , and partly of gold .

This word Ephod in the scripture is applied onely to holy uses , Ephod twofold . but if wee will consider the persons who put on the Ephod , then it may bee said to be partly ecclesiasticall , and partly politicke .

Ecclesiasticall is three fold , first the Ephod of the high priest : Exod. 28.6 . Secondly of the priests : Ephod ecclesiasticall threefold . 1. Sam. 22.18 . And thirdly of the Levites : 1. Sam. 2.18 .

Politicke againe is that which David wore when hee danced before the Arke : 2. Sam. 6.18 . David did not put on the Priests ephod . When David said to Abiather the high priest Ahimelechs son , I pray thee bring me hither the Ephod . 1. Sam. 30.7 . And Abiather brought hither the Ephod , el David , to David , that is , Davidis causa , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , Davidis causa . the priest tooke on this Ephod to aske counsell for David what he should doe , David wore not the priestly Ephod himselfe ; for by Ephod here is meant the whole ornaments of the priest : So Hos 3.4 .

Object . Now the question is , whether Gideon intended here to set up an idoll in Ophra ? those who hold the affirmative bring this reason for them : because he instituted that for which he had not warrant out of the word of God.

Answ. The word of God setteth downe all the priests ornaments : therefore he did not this without a warrant altogether . He made not a new Ephod .

Obj. 2 Secondly , some hold that Gideon did not directly set up an idoll , nor did he intend to doe it ; but because hee withstood not the people when they committed idolatrie , therefore he sinned .

Ans. It is evident that they did not commit idolatrie till after his death , therefore Vers. 27. it is not rightly translated , Fornicatus est omnis Israel post cum , as though they followed Gideons example in their idolatrie ; The Israelites went not a whoring after the Ephod till after the death of Gideon . Obj. Iunius translateth it better , post eum scilicet Ephodem , or in eo scilicet Ephode .

Thirdly , some hold that Gideon sinned , offering sacrifice with this Ephod upon him .

Ans. The Lord who spared not Vzziah when hee went to offer incense at the altar , but stroke him with leprosie : 2. Cron. 26.17 . and spared not Core , Dathan , and Abiram with their complices . Num. 16. Would hee have spared Gideon if hee had attempted such a thing ? and is it probable that he who refused the government when it was offered to him by all their consent , that hee would affect the priesthood ?

Obj. Fourthly , it may seeme that hee sinned , in making these holy vestures to have some use out of the tabernacle , which alwayes should have served for the tabernacle .

When Ieshuah set up an altar , Iosh. 22.29,30 . Ans. Gideon set up the Ephod in memorie of thanksgiving . Hee set it not up that they might sacrifice there , but only he set it up as a memoriall of thanksgiving . So Gideon made this Ephod onely in a memoriall of thanksgiving , and for no other use .

But these who hold the negative that he committed not idolatrie in making the Ephod , bring these reasons . Reasons proving that Gideon committed not idolatry in making the Ephod .

First Iude 8.32 . It is said , Gideon died in a good old age , which comprehends in it foure things . First , fulnesse of dayes ; secondly , tranquillitie of minde ; thirdly , a good name , and fourthly , to die in the favour of God , and this phrase is never spoken but of those who died well , as Abraham died in bona cani●ie , in a good old age . Gen. 25.15 . So David , 1. Chron. 29.28 . and so Gideon here .

Secondly , the Israelites are challenged for this , Reas. 2 that they shewed not kindnesse towards Ierubbaal , or Gideon , according to the goodnes which he had shown to them , Vers . 35. Now if hee had set up this idoll to make the people to commit idolatrie , they should have had no cause to have shewne kindenesse to him , but rather should have hated him .

But it may be said that the Ephod became a snare to him and to his house : Vers. 27. Obj.

Although Gideon himselfe sinned not in setting up the Ephod , yet it tended to his ruine , that is , Ans. to the ruine of his sons , and the rest of his house , that is , his friends , it was the ruine of his house in the dayes of Abimelech , when this Ephod was set up in the house of Baal-bereth in Sichem . Iudg. 9.33 .

The conclusion of this is , Conclusion . that we are to construe the acts of the Saints in the best part where wee see no evident proofe to the contrarie : farre lesse are wee to condemne them , where the holy spirit commends them .

EXERCITAT . XII . Whether Naaman might bow in the house Rimmon or not ? Commandement II. 2. King. 5.18 . In this thing the Lord pardon thy servant , that when my master goeth into the house of Rimmon to worship there , and hee leaneth on my hand , and I bow my selfe in the house of Rimmon .

THere is a question moved , whether or not may a man dissemble his religion , and bee present at the worship of idols ? and some alledge this place for it .

For clearing of this , Cajetan observeth , first what is meant by this word Lehishtahhavath ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 secondly , what it is that Naaman craveth ; and thirdly , what the prophets answere inferreth .

First , hee observeth that this word Lehishtahhavoth bowing , ( the greekes translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) was used by the easterne people both in civill and religious worship , Cajetan goeth about to cleare Naaman of idolatry in bowing in the house of Rimmon . and it is translated adorare ( saith hee ) but improperly onely , si adoravero in templo Rimmon : but se in what Naaman desireth to be dispensed with ; he craveth onely a pardon and dispensation here , for the bowing of his body , as hee was wont to doe to the king ; hee acknowledgeth here the true God , that hee would serve none but him , and that he would have an Altar built for him that he might sacrifice only to him . And whenhe returned to his country , no doubt but he worshiped the true God ?

Genuflexio imitatiua . obsequij . And Caietan observeth farther , that there is a double bowing of the knee ; the first is called Genuflexio imitativa , the second is called Genuflexio obsequij : and hee saith , that genuflexio imitativa ; counterfeiting the kings bowing , Est eiusdem speciei cum regio , it is of the same kinde with the kings bowing of the knee , and this is flat idolatrie ; Naaman meant not of such kinde of bowing of the knee .

The question then is onely de genuflexione obsequii , this he saith , was lawfull in it selfe , and he bowed with the king , not having respect to idolatrie , but onely to his bowing simplie . For the king to bow , it is not an unlawfull action ; but when he boweth before an idoll with an idolatrous minde to worship the idoll , then it is idolatrie , but his servant bowing with him , and doing that civill honour to him which he used to performe to him at other times , is not partaker of his idolatrie ; the one is adoratio absoluta , and the other is relativa : and hee goeth about to cleare the matter by this comparison , Adoratio absoluta . relativa . If a great man should goe unto a whoore , and his servants should accompany him , they goe not with him as he is going unto a whoore , but simply as hee is going , and they accompany him now as at other times ; but if they should commend him for such a fact and flatter him in it , Simile . then they should bee guilty of his whooredome : So when Naaman went into the house of Rimmon with the king and bowed there , this bowing was onely a civill bowing , such as he performed to the king at other times before .

But when it is objected , Ob. that this had a shew of evill to bow in such a place , and at such a time with the king .

He answereth , Answ. if Naaman had not made a protestation to the contrary that he would worship none but the true God , it had beene a scandall , but Naaman protested the contrarie both in word and deed , and so was free from scandall .

But the matter is not cleare yet , Naamans fact contrary to his protestation . hee maketh a protestations here , but it may seeme that his fact is contrarie to his protestation , when he goeth in and boweth there . And Caietans comparison which he useth , seemes not to be so pertinent ; for if the servants should go in with their master in the bawdy house and see him commit that villany , could they justifie themselves by their civill homage which they owe to their lord ; Naaman was not simply free of sin in bowing in the house of Rimmon . we cannot say then that Naaman was simply free of sinne in this ; and therefore he craveth pardon .

Some answere , that the prophet fitteth his answere here to the weake and infirme conscience . Rom. 15.1 . Ye that are strong ought to beare with the infirmities of the weake : The Prophet fitted his answer to the weake conscience of Naaman , as some say . and they say his weake conscience appeared in this , because he was not resolved as yet fully what to doe in this case : This is the note of a weake conscience , Rom. 14.15 . to be troubled and grieued at a thing , and doubt whether it may doe it , or not doe it ; and yet inclineth to doe it , this is an infirme conscience : the prophet having to doe here with his weake brother , biddeth him goe in peace , Naaman asketh two things . & not to trouble him about this matter : but this cannot be the meaning of the prophets answere , that goe in peace should be an affirmative justifying him in this fact , Naaman hath two demands , first that hee might have so much earth , as to build an altar that he might sacrifice to the Lord upon it : now if wee shall fit the prophets answere to this demaund , would the prophet justifie a thing that was contrarie to the Law , and bid him goe sacrifice there ? for they were to sacrifice onely in the place which the Lord their God should appoint . So goe in peace , the meaning is not that the prophet alloweth this fact of his . Non est factum approbantis , sed dimittentis & promittentis se oraturum pro salute eius ; that is , hee approved not this that Naaman asked , but when he said goe in peace , it was onely a dismissing of him , and sending him away , promising that he would pray for him , that the Lord would strengthen and confirme him , who as yet was weake in faith , if this fact had beene allowed or approved by the Prophet , what is the cause that so many martyrs of God have suffered such great torments and troubles , The Prophet did not approve this demand of Naaman . rather then that they would communicate with idolaters in the least shew of idolatrie ?

There was a stately fountaine of water , and the image of Bacchus set up there with a vinetree spreading it selfe round about the court , and overshadowing it ; when Licinius came for recreation to the court , Auxentius and many others following him , seeing a branch of the vine tree loaded with clusters , hee bad Auxentius cut it off , and he suspecting nothing , did it ; Then Licinius said unto him , set that branch at the feet of Bacchus . Suidas in Auxentio . But Auxentius answered , God forbid , o Emperour , that I doe it , for I am a Christian ; But Licinius said unto him , either get thee from my service , or doe this ; The martyrs would communicate with idolaters in nothing . at nihil cunctatus zonam soluit & recessit : The martyrs of God would not cast one graine of frankincense into the fire to the idols ; they would communicate with them in nothing : therefore the Prophet would never justifie this , that he should goe into the house of Rimmon upon any pretence to worship : The Prophet would not justifie Naamans going into the house of Rimmon . When the Emperor went unto the Masse , the Count Palatine who was his swordbearer , carried his sword before him to the church doore , but would never goe into the Masse with him ; and he learned not , that this distinction of genuflexio imitativa and genuflexio obsequij , would have saved him from idolatrie .

The conclusion of this is , that those who are zealous for the glorie of God will neither directly nor indirectly communicate with idolaters , neither will they eate swines flesh , nor drinke of the broth . Esay . 65.4 .

EXERCITAT . XIII . Of mixtures of Religion . Commandement II. 1. King. 18.21 . And Elijah came unto all the people and said , how long halt yee betweene two opinions ? If the Lord be God , then follow him ; but if Baal , then follow him .

TO worship two gods is a sinne against the first commandement ; but to mixe the meanes of Gods worship , is a sinne against the second commandement .

When things are mixed they are not kept in puritie as when Vintners mixe water with wine , or when silver and lead are mixed together , and they make up a third , different from the two ; God will not have his religion mixed this wayes .

The Lord commanded , Exod. 30.29 . to make the holy oyntment of pure myrrhe , in the originall it is mar derer , mirrha libertatis , that is , which is free from all mixture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so thou shalt make oleum de olivis purissimum . Levit. 24.2 . the incense that was offered was the most transparent and pure incense , Lebhonah Zaccah : Exod. 30.34 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So the flowre which was offered to God was simila pura , The wine , o●ntment , the oyle , the flowre which was offered to the Lord wer● pure without mixture . and the Apostle forbiddeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to mixe the word : 2. Cor. 2.17 . As Vintners mixe water and wine together . Prov. 9.3 . Wisdome sent forth her maids , why are they called her maides ? but to teach preachers to keepe the word in sincerity , as virgins labour to keepe their virginity uncorrupted ; and therefore the prophet Esay putteth the prophets and evangelists in the feminine gender , Mebhashereth . Prophets and Euangelists put in the feminine gender . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The people of God are not called from Abraham .

The Iewes observe , that the people of God are never called in the scriptures Abrahamites from Abraham , neither Isaac from Isaac , but once Amos 7.9 . But they are called Israelites from Iacob , and Iewes from Iuda , and they gave this to be the reason ; because there came those of Abraham who professed diverse religions , and so of Isaac ; but these who came of Israel and of Iuda professed but one religion .

The Lord would have his people a people dwelling by themselves , The Iewes a people dwelling by themselves . that they should have no medling with the heathen . Num. 23.9 . Loe the people shall dwell alone , Why he would not have them to dwell neare the sea . and shall not be reckoned among the nations . He would not have them lye neare the sea coast ( for the Philistims lay betwixt them and the sea , ) lest they having too great commerce by sea with the heathen , they should have waxed prouder and learned their fashions , as Tyrus waxed prouder by trading with many nations by sea . Ezek. 27.28 . and this wayes they should have endangered their religion ; Salomon of all the Kings sent his ships farre abroad to other nations , but Iehosaphat and Ahaziah attempted this in vaine . The kings of the Ilands who . 2. Chron. 20.35 . and where it is said , Psal. 72 10. The Kings of the Ilands shall bring presents to thee , what Ilands are meant here ? not the farre Ilands , but the Ilands which lay within the Mediterranean sea .

First , it was not lawfull to mixe Gods religion and the devills , Gods religion and the devils mixed together . such was that religion in the house of Micah . Iud. 17.5 . Who had an Ephod and Teraphim , an Ephod for the true worship of God , and the Teraphim for the worship of the devill .

Again it was not lawfull to mixe Iudaisme and Gentilisme together . Levit. 19.27 . Yee shall not round the corners of your heads , neither shalt thou marre the corners of thy beard , Iudaisme and gentilisme . yee shall not make any cutting in your flesh for the dead , nor print any marke upon you . These were the ceremonies of the heathen ; therefore the Lord discharges his people to use them . Such was the mixture of the Samaritan religion , who worshiped both the Lord and the idols of the land ; and such was the religion of the Gergasites who learned many things of the heathen , Ioseph . lib. 2. de bello Iudaico . cap. 20. as to eate swines flesh , and not to circumcise ; and of the Ebionites who observe both the Iewish and christian sabbath .

Christianitie and Iudaisme cannot be mixed . Thirdly , it is not lawfull to mixe christianitie and judaisme ; such were the Galatians , who would keepe the ceremonies of the law and the gospell .

Quest. After the death of Christ , when the apostles observed the ceremonies of the law with the gospell , whether mixed they judaisme with christianitie , or not ?

Answ. Why the Apostles kept the ceremonies after the death of Christ . They kept these ceremonies but for a while , for the winning of the weake Iewes . When Christ came in the flesh , the ceremonies and grace were mixed together like the new wine and the dregges ; then the lees began to settle downe , and the wine to bee somewhat more cleare : so at the first , the wine of grace and the ceremonies which were the lees , were mingled together , and afterwards they began to be separated ; Simile . and as the Vintner , if hee draw the wine too soone from the lees , it will become sowre ; for the dregges keepe the wine from corruption , therefore hee who mindeth to keepe his wine , letteth it stand upon the dregges awhile to preserve it : So the Apostles would not draw the wine of grace too soone from the lees of the ceremonies , but lest this wine standing too long upon the lees should corrupt , as Moab did . Ier. 48.11 . therefore they drew the gospell altogether from the ceremonies .

When judaisme and gentilisme were mixed together , here the oxe and the asse were yoked together , the cleane and the uncleane beast ; when the apostles used the ceremonies after the death of Christ , they used them ad aliud , & non per se , The ceremonies after the death of Christ , were not kept for themselves but for another end . for the winning of their brethren , and not for any thing that was in the ceremonies themselves , but when the Galatians used them under the gospell , this was to ioyne a dead man and a living man together , for they were dead after Christ said , consummatum est , and had no use in the church afterwards but by accident ; for as hee who buildeth a vault letteth the centrels stand untill he put in the key stone , and then hee pulleth them away : so when the corner stone Iesus Christ was come , it was time that these centrels , the ceremonies should be removed .

Fourthly , it is not lawfull to mixe christianitie and gentilisme , such was the doctrine of the Nicolaitans : Revelat. 2.15 . and some in Corinth who professed that there was not a resurrection : Such is the religion of those in Russia and Muscovia , they have some christian profession of the Greeke church , and mixed with many heathenish ceremonies .

Whether is it a greater sinne to mixe judaisme and christianity together , Quest. or to mixe christianity and gentilisme together .

It is a greater sinne to mixe judaisme and christianity together , Answ. for the Iewes ceremonies belonged once to the church ; and therefore for them to rise up againe to molest the Church , is a greater sinne , then when the ceremonies of the gentiles trouble the Church .

Fiftly , when a religion is made up of judaisme , gentilisme , and christianity , Brerewood in his inquiries . such is the religion of the Marduites a people in Syria , who keepe the christian sabbath with the Christians , and the Iewish sabbath with the Iewes , and they worship the sunne and the moone with the Pagans .

Some idolatrous worship is made up of judaisme , gentilisme , and Arrianisme , as Turcisme . Some is made of iudaisme , gentilisme , and christianity .

Conclusion . The conclusion of this is , the pure worship of God is like the glassie sea . Revel. 4.6 . which is transparent and shineth , and not darke and covered with ceremonies : we must not borrow the painting of that wrinkled whore to paint the Church with it , but wee must keepe her in her owne beauty .

EXERCITAT . XIV . Of the motives which mooved the heathen to worship idols . Commandement 2. Rom. 1.21 . Because when they knew God they glorified him not , they became vaine in their imaginations .

IDolatrie amongst the heathen arose especially from three grounds , the first ground was the desire which they had to continue the name of their predecessours , benefactors , and their nobles ; the second ground , was the desire of some bodily pledge of Gods presence to bee amongst them ; and the third ground which drew them to idolatrie , was their boldnes to represent God mystically and hieroglyphically by sundry images .

The heathen set up an image to continue the name of their predecessours , and their posteritie worshipped it as a God. The first ground was their desire to continue their name to the posterity , and therefore they set up images onely at the first for representation in remembrances ; but the posterity following , turned this representation into adoration , and they made gods of those whom they knew to have beene but men ; therefore they set up in their temples , Harpocrates holding his finger upon his mouth , to teach them silence , that no man should bee bold to say , that these were men once , Augustin . de civitate Dei lib. 8. whom they worship now as gods .

The second ground which moved them to commit idolatrie , The people desired much a visible signe of the presence of their God. was the desire they had of some visible pledge of the presence of a godhead amongst them ; and even as the souldiers desire to see their captaine visibly in the field before them : So desired they to have some visible signe of a godhead amongst them ; and having these pledges , they thought that their gods would not leave them , and wanting these , they thought the gods would leave them .

When Alexander the great besieged Tyrus , one of their Diviners told them , that it was revealed to him in a dreame , that their god Apollo was to depart from them shortly ; what doe they to detaine Apollo still amongst them ? they take the image of Apollo their god , They tyed the image of Apollo to a post . and bind it with a chaine of gold to a post , thinking thereby to detaine Apollo ; they held that this image was a pledge of his presence amongst them , Diodorus Sic. lib. 1. cap. 1. and they thought so long as they kept the image of Apollo that he would not leave them .

The third ground which led them to this idolatrie , was their boldnesse to represent god mystically by their hieroglyphicks , representing him as they pleased . Plutarch . de Iside & Osiri . In Thebe a towne of Egypt ( as Plutarch maketh mention ) they worshiped a god whom they acknowledged to be immortall , but how painted they him ? in the likenesse of a man blowing an egge out of his mouth , How they painted God in Thebe ▪ Varro de re rustica lib. 2. cap. 1.11 . whereby they signified , that it was the Lord that made the round world by his word , and they dedicated a sheepe to him ; because of old , milke was their food for the most part .

So in the towne of Sai where Minerva was worshiped , before the gates of the Temple they had this hiroglyphick painted an infant , an old man , a sparhawke , a fish , Plutarch . de Iside & Osiri . and Hippopotamos whereby they signified , O qui nascimini & denascimini , Deus odit impudentiam . By the young child they signified our birth , and by the old man our death , and by the sparhawke they meant God , who was most sharpe in sight to see all things , and swift to revenge ; and by the fish which liveth in the sea , a thing hated by the Egyptians , they meant hatred , and by Hippopotamos the sea horse , who killeth his father and covereth his damme , they meant impudencie .

The Egyptians represented God by a serpent . So the Egyptians represented God by the serpent Aspis who casteth the skin every yeare and renueth the age of it , whereby they signified Gods immortalitie , and thus boldly They changed the glory of the incorruptible God into an image made like to corruptible man , and to birdes , and foure footed beasts and creeping things . Rom. 1.23 .

EXERCITAT . XV. Whether things idolatrous may be converted to any use , either in the service of God , or may we convert them to our owne use ? Commandement II. Deut. 7.25 . The graven images of their gods shall yee burne with fire ; thou shalt not desire the silver or gold that is upon them , nor take it unto thee , lest thou be snared therein , for it is an abomination to the Lord thy God.

AS we must give nothing to the idoll , so wee must take nothing from it .

There were three sorts of Cherem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Res devota Anathema . Three sorts of execrable things under the law . or things execrable under the law , first when both men and beasts were to be destroyed , and then nothing came either to Gods use or to the peoples ; such were the goods of the apostate Iewes who fell away from the true God. Deut. 13.15 . and in this sense the Amalekites and their goods were execrable .

Secondly , they were execrable , when the men and their beasts and their stuffe were burnt , but the gold , silver , brasse , and iron were reserved for the use of the sanctuarie , and these of Iericho were execrable in this sort : Iosh. 6.24 .

The third sort were these , when the men alone were killed , but the beasts and all other things which belonged to them were converted to the use of the souldiers ; such was the towne of Hai. Iosh. 8.27 .

Things consecrate to idols were execrable when they were idolatrous in state .

Things belonging to idolaters are of three sotts . Things belonging to Idolaters were of three sorts , first such as pertained to Idolaters but were not idolatrous , as David tooke the sword of Goliah , and hung it up in the house of God ; What idolatrous things we may use . secondly things that were idolatrous , but were not idolatrous in state , as the fountaines out of which the heathen drew water for the service of their idols , yet the Christians might have converted these fountaines to a spirituall or a civill use ; so Gideon tooke the bullock which was appointed for Baal , and the grove , and offered the bullock with the wood in a sacrifice to the Lord . Iudg. 6.26 . So the Bethshemites tooke the Philistims cart , and the kine , and offered them to the Lord in a sacrifice . 1. Sam. 6.15 . because they were not idolatrous in state ; for even as the cloathes of the leper being washed , were made cleane , Lev. 21.8 . So those things which belonged to the Idolater , and were not idolatrous in state , might be cleansed and converted to other uses .

But when a thing was idolatrous in state , and carried the marke and badge of the idoll still upon it ; as their images of gold and silver , and their ornaments . Deut. 7.25 . they were to be cast away , and not to be converted to any other use . Esay . 30.22 . Ye shall defile also the covering of thy graven images of silver , and the ornament of thy molten images of gold : thou shalt cast them away as a menstruous cloth , and shall say unto it , get thee hence .

Achan stole a Babylonish garment , and two hundreth shekels of silver , and a wedge of gold . Iosh. 7.21 . in the Hebrew it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lingua auri . Lashon zahabh , a tongue of gold , this tongue some hold to have beene the sword which hung by the idols side ; Vi●●lspand de ponderibus & mensuris . The Scythians worshiped asword . and some worshiped Acinacis , the sword it selfe , as the Scythians . Of old , a sword was called lingua , as Fannius an ancient writer testifieth , and the Babylonish garment they hold to bee the cloak which covered the idoll , and the two hundred shekels to be the money which was dedicated to the idoll ; now because Achan tooke this which was idolatrous in state , and which might not bee converted to his use , therefore the Lord will have him and all his to be rooted out .

That which had an immediate dependance still upon the idoll , and had relation to it , Cassiodorus & tripartita Rufins . keeping still both the matter and the forme ; that cannot bee offered to the Lord . Example , What Idolatrous things might not be used . Constantine the great tooke out of the temple of Serapis their sacred elne Fathom , whereby they measured yearely how much the river Nilus would overflow ; which the heathen thought to have a certaine divinitie in it ; this elne Constantine should not have caused to be put in the temple of Alexandria , because this elne both in matter and forme was kept here , as it was in the idolatrous use before .

That which is idolatrous in state and hath an immediate dependance upon the idoll , Nothing that hath an immediate dependence on the Idoll can be converted to any use . should neither be converted to a spirituall or a civill use ; therefore that which the Iewes say , is false , that David tooke the crowne from Milcom the god of the Ammonites , and set it upon his owne head . 2. Sam. 12.30 . If this crowne was the crowne of the god of the Ammonites , then it was idolatrous in state , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nomen Idoli . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rex eorum . David tooke not the Crowne from Mil om the Idol , but from the King of Ammon . Obj. and David could not have set it upon his owne head . Wherefore hee tooke this crowne from Malcam the king of the Ammonites , and set it upon his owne head .

But how could the king weare such a crowne upon his owne head ? a talent in weight is fortie sixe pounds and fourteene ounces , which being reduced to the value of our money will extend to 2250. pounds ; the king of Ammon could not weare such a crowne of so great weight upon his head ; therefore it may seeme that it was taken from the head of the idoll , and not from the head of the king .

Most thinke that Talent here is taken according to Ans. the Syrian weight , Some thinke that the crowne was 2250. pound according to the Syrian weight . which was not aboue the quarter of an Hebrew talent , and which weigheth of our weight eleven pound and foure ounces , and they thinke this the rather ; because Rabba in the countrey of the children of Ammon , lay in the countrey of Syria ; therefore it seemeth that they followed their weight .

Secondly , some answere that this crowne was valued Answ. 2 according to the worth and not the weight of it , Some thinke that the crowne was valued according to the worth and not the weight . in regard it was set with pretious stones and jewels , it weighed so much , that is , it was worth so much . Zach. 11.13 . they weighed for my wages as much as I was valued at , that is , thirtie peeces of silver .

Answ. 3 Thirdly , he both changed the forme of it , and diminished the weight of it .

Things which have beene the immediate instruments of Idolatrie , may be used . Againe these things which have beene the mediate instruments in the worshiping of idols , these may bee used ; a church may bee used although before idolatrie hath beene committed there : There was no mountaine more defiled with idolatrie then the mount of Olives was , The Idoll it selfe may not be used . and therefore it was called mons corruptionis , 2. King. 23.13 . and yet no place where Christ prayed so often as there .

The idoll it selfe may not bee used , because it hath beene the immediate instrument of idolatrie ; when souldiers doe besiege a towne and take it , they pull downe the trophees and colours of the enemies , but not the towne it selfe , the idols are the trophees , ensignes and colours of idolatrie , and therefore to be pulled downe .

Obj. Deut. 12.2 , 3. Yee shall verily destroy all the places wherein the nations , which ye shall possesse , serve their Gods. Then it may seeme that the places where idols have bin worshiped should be destroyed .

Answ. Moses judiciall lawes do not binde us as they did the Israelites . This was a temporarie ordinance , and a part of Moses policie which is now abrogat , for howsoever the equity of this law remaineth , teaching us to detest idolatrie , yet it bindeth us not in such a manner to detest idolatrie as they did . Example , God commanded here to destroy idolatrous places , hee commanded to burne the cattell , spoyle , and goods of the apostates ; the equitie of this commandement teacheth us to detest and abhorre idolatrie , but we are not bound to follow it in the same manner .

The Lord commanded to consume the rest of the holy things , when the religious use of them ceased , as to burne that which was left of the Pascha . Exod. 12.10 . So that which was left of the ram of consecration . Exod. 29.34 . and so of the flesh of the peace offering . Levit. 7.15 . The equitie of the judiciall law bindeth us now . the equitie of this ordinance continueth for ever , teaching us how to regard holy things with an higher estimation than common things , but we are not bound according to the letter of the law to follow this ; for the bread and the wine remaining after the Sacrament should not be burnt ; in these lawes wee must looke to the equitie and substance , but not to the letter ; and many things were urged in Moses policie , which wee are freed of now . Example , the Iewes were forbidden expressely to marie with the heathen , and if they had married such heathen wives , and had begotten children upon them ; yet they were commanded to put them away againe . Ezra . 10.11 . Greater libertie to Christians under the Gospell , then to the Iewes under the Law. But now a Christian hath greater liberty . 2. Corinth. 12.13 , 14. An idolatrous wife was not sanctified by her husband under Moses law , as she may be under the gospell ; God hath changed the rigour of this law . Deut. 17.25 . Not to take so much as any thing belonging to idolatrie , and turne it to a civill use . Iosh. 7.1 . It is now changed , and the abomination is taken away , we may eate now of the idolothites , when they are not in the temple of the idols , which they might not doe under Moses law .

If the brasen serpent was abolished , why should not the place likewise where idols have beene worshiped , be abolished as well as images .

Ans. A place is a necessary circumstance in the worship of God , but this Serpent was not , neither are crucifixes now .

Things are idolatrous in state when they are in the act of idolatrie , When a thing is idolatrous in state . but out of that act and place , and carrying no representation of the idoll , they cease to bee idolatrous , and may be used . Example , no man might eate of the flesh of the sacrifice when it was in idoleio in the place where the idoll was worshiped ; yet the rest of the flesh , when it was sold in the shambles they might eate of it : The superstitious Iewes would drinke no wine of the Gentiles . for relata extra usum non sunt relata , the relation here ceaseth betwixt the flesh and the idoll . Iulian the apostate caused consecrate the whole flesh in the shambles to the idols , thinking that none of the Christians would eate of it ; but the flesh in the shambles was extra usum , it but was idolatrous in the temple of the idols , but not in the shambles .

Conclusion . The Lord forbad the Iewes libamina gentium , Deut. 32.37 . but the Iewes added that they should drinke none of the wine of the gentiles , that is , any meate or drinke dressed by them ; and therefore at this day they will neither eate of the christians meate , nor drinke of their drinke , but they will give of their meate to the christians ; it was onely libamen , the idolatrous drinke of the gentiles which the Lord forbad them , but he forbad them not simply their meat and drinke .

The conclusion of this is , as he who is chast despiseth not onely the harlot , but also the favour of the harlot : so if we would eschew idolatrie , we must not onely eschew idols , but also things dedicated to idols .

EXERCITAT . XVI . The reason why the Lord will not suffer idolatrie . Commandement II. Exod. 20.5 . For I the Lord thy God am a jealous God.

AS these words , I am the Lord , The Lord to shew his authoritie to command , setteth his name to every one of the commandements . are prefixed to the first commandement ; so they are annexed to the rest : they are prefixed to the first by way of preface ; I am thy Lord thy God. Exod. 20.2 . So they are annexed to the second ; as here , and Levit. 19.4 . Turne yee not unto idols , nor make to your selves molten gods : I am the Lord your God. To the third , Levit. 19.12 . Ye shall not sweare by my name falsly , neither shalt thou prophane the name of thy God : I am the Lord . To the fourth , Vers. 30. Ye shall keepe my sabbaths , and reverence my sanctuarie : I am the Lord . To the fift ; Vers. 3. Ye shall feare every man his mother , and his father , and keepe my sabbaths . I am the Lord your God , and Vers. 32. Thou shalt rise up before the hoary head , and honour the face of the old man , and feare thy God ; I am the Lord . To the sixt , Vers. 16. Neither shalt thou stand against the bloud of thy neighbour : I am the Lord . To the seaventh , Levit. 18.6 . None of you shall approach to any that is neare of kin to you , to uncover their nakednesse : I am the Lord . To the eight , Vers. 19. Thou shalt not defraud thy neighbour , &c. I am the Lord . So to the ninth , Vers. 16. Thou shalt not goe up and downe as a talebearer among the people , I am the Lord . And generally to all the Commandements . Levit. 18.5 . Ye shall therefore keepe my statutes and my judgements , which if yee doe ye shall live in them . I am the Lord . He hath set his name to every one of them , to shew that hee hath power to command .

Deus Deus tuus , he is God of all creatures , but hee is Deus tuus of his Church .

God both lendeth and borroweth from man . I am a jealous God , the Lord whose delights were with the sonnes of men , Prov. 8.31 . will interchange with man , he will both lend some things to him , and borrow some things from him .

Some things are spoken properly , which arise either from his understanding or from his will. Things arising from the understanding and will of God , are first spoken properly of himselfe . From the understanding , as his knowledge , and providence , these are first spoken properly of God ; and then attributed to man . So these which arise from his will , as his goodnesse , mercie , and grace , hee communicateth himselfe by creation to all his creatures ; and therefore hee is called the father of them . Father properly is given to God. Iob. 38.28 . Pater pluviae , the father of raine . This word father is properly attributed to him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ephes. 3.15 . Of whom all fatherhoods in heaven and earth are named , and it is borrowed from him and given to creatures ; either when men beget a sonne , or when they make a thing , they are called the father of it . Gen. 4.20 . borrowed from him who is the father by eternall generation of his sonne ; or father by creation of all the creatures .

Somethings first proper to the creatures , and then attributed to God. There are other things which are first proper to the creatures , and then attributed to God by way of metaphor , such as are spoken of God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as when we attribute hands , feet , and eyes to him . Secondly such things as are spoken of him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when the scripture bringeth in God angry after the manner of man , Things proper to the creatures attributed to God three wayes . Psal. 18.8 . There went up a smoake out of his nostrils . Thirdly these things that are spoken of him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when passions are attributed to God after the manner of men ; and they are either simple or compounded passions : Simple , as anger , hatred ; compounded as jealousie , which is made up of love and hatred .

This word Kinne signifieth either to be jealous or zealous , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zelotypus fuit , zela , affectus , cum p●●p . ל constructu● in 〈◊〉 sumitur , Cum ב vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fere in m●●● n , ut not●t A● . Es● . and it is taken either in a good sense or an evill sense : In a good sense when it is construed with Lamed , as Num. 25.13 . Kinne le lohan , he was zealous for his God. But when it is construed with Beth or Eth , then it is taken in an evill sense . Num. 5.14 . Vekinne eth ishto , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and he be jealous of his wife .

Iealousie is a mixed affection of love and hatred , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 therefore it is called the fire of his jealousie . Zeph. 1.18 . God , because he hath married the Church to himselfe , Iealousie what . he is jealous of her , God is jealous of his Church here . left she should goe a whooring from him after other gods . In heaven hee onely loveth the triumphant Church , he is not jealous of her ; in earth he is jealous often times of his militant Church , but hee hateth her not ; but he hateth the children of this world altogether .

A loving husband first beginneth to suspect his wife , How jealousie is bred , and how it proceedeth . then he becommeth jealous of her , and last he cometh to hate her and cast her off : but before hee come to cast her off , hatred saith , I will cast her off , because she hath played the harlot ; but love saith , I am loath to cast her off , because she hath beene the wife of my youth . Shee is the mother of my children , and so love prevaileth for a while , but at last when shee continueth in her adulteries , then hee turneth her away , and giveth her the bill of divorcement , and hateth her more than ever hee loved her : so doth God deale with his Church before he cast her off .

This iealousie is a strong passion . Cant. 8.6 . Iealousie is a strong and rooted passion . Iealousie is cruell as the grave : The grave spareth no man , and there is no redemption from the grave : So the iealous husband , nothing will satisfie him : and as it is a dangerous thing to meet a beare robbed of her whelpes . Prov. 17.12 . and the revenger of bloud in his heat . Deut. 19.6 . So it is to meet a iealous man in his rage . Why the offering of the adulterous woman is called the offering of memoriall . Prov. 6.34 . Iealousie is the rage of a man : therefore he will not spare in the day of vengance . He will not regard any ransom , neither will he rest content though thou givest many gifts .

So this passion is a rooted passion : under the Law the sacrifice which was offered for the woman suspected of adultery , is called oblatio recordationis , the offering of memoriall . Num. 5.18 . in all other sacrifices iniquitie was purged and forgotten , but in this sacrifice the wrong is remembred , and they say , there are three things which can hardly be cured , iealousie , frensie , and heresie .

The Lord setteth this attribute of jealousie before the Church here , to warne her to abstaine from idolatrie , and spirituall adulterie . Why the Lord setteth this word jealousie to this commandement . If the wife would remember the rage of her husband , it would terrifie her ; and if she would remember his love , this would keepe her in obedience : the adulterous woman when shee enticed the young man to adulterie . Prov. 7.19 . She saith , The man is not at home , hee is gone a farre iourney , hee hath taken a bagge of money with him , and will come home at the day appointed . She saith , the good man will come home , but not my jealous husband will come ; neither thinketh she thus with her selfe , what if he come home and take me in the act of adulterie ? A difference betwixt God the husband of his Church , and other jealous husbands .

God is a jealous husband , marke a difference betwixt him and other jealous husbands . Ier. 3.1 . They say if a man put away his wife , and shee goe from him , and become another mans wife , shall hee returne unto her againe ? shall not the land bee greatly polluted ? but thou hast played the harlot with many lovers , yet returne againe to me , saith the Lord ; and if shee will returne to him as to a father and guide of her youth , hee promiseth to accept of her . Vers. 4. Whereas no other husband may accept of his wife backe againe , after hee hath put her away being married to another .

When the Church committeth adulterie whether ceaseth she to be the spouse of Christ or not ? Quest.

She ceaseth to bee his spouse upon her part , Answ. The Church may cease to be a spouse upon her part , but not upon Gods part . because she hath committed adultery ; but so long as hee giveth her not the bill of divorcement , he accounteth of her as his spouse : therefore the Lord saith of Iuda , Where is the bill of your mothers divorcement ? Esay . 50.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aversatrix . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prevari●●trix . as if he would say , I never gave her a bill of divorcement , but she went willingly from me of her owne accord , when I would have kept her still . Iuda and Israel are compared by the Prophet . Ier. 3.11 . he called Israel Meshubha , the backsliding Israel , and he calleth Iuda Bagodah , treacherous Iuda , when Israel fell away hee gave the bill of divorcement to the ten tribes , but he did not repudiate treacherous Iuda for all her adulteries .

First he was the guide of her youth , When the Lord gave Israell the bill of divorce . and he loved her because he remembred still the kindenes of her youth , and the love of her espousals . Ier. 2.2 . that is , when he remembred the love of the Patriarchs , & their sinceritie in worshiping of him . Then they committed adulterie and fell away from him ; yet they repented , therefore he cast them not off ; But after that they had crucified the Lord of glory , then Paul said , hee would goe to the Gentiles . There was a little remnant of the Iewes who beleeved in Christ , they were to bee gathered in , and to these Peter went to Babylon . 1. Pet. 5.13 . When he gave Iuda the bill of devorce . And a few in the West scattered abroad in Pentus , Asia , and Bithynia , and to these Peter wrote . 1. Pet. 1.1 . and about the time of the destruction of Ierusalem the Lord gave them absolutely the bill of divorcement , and then hee counted them not a people .

The conclusion of this is , Conclusion . jealousie is onely joyned to the second commandement , he is angry for the breach of any commandement , but he is iealous when his worship is corrupted , & his glory given to creatures , wherefore this must be a high transgression .

EXERCITAT . XVI . The punishment for the breach of the second Commandement . Exod. 20.5 . Visiting the iniquity of the fathers upon the children .

IN this threatning wee have to consider what it is to visite here ; secondly what sinnes of the fathers the Lord visiteth upon the children ; thirdly who are meant by our fathers here ; fourthly how the children are punished for their fathers sinnes .

What the word Visit signifieth . To visite here is a speech borrowed from a Iudge who useth to punish the evill doers , and to reward those who doe well ; so the Lord the great Iudge of the world hee punisheth idolaters and their posterity , and he rewardeth the true worshipers who keepe his commandements , he visiteth in judgement , as he visited the Egyptians , God visiteth sometimes in mercie and sometimes in judgement . and hee visiteth in mercie , as hee visited the Israelites . Exod. 3.16 . visitando visitavi , I have surely visited you , that is , in mercie . So Gen. 21.1 . The Lord visited Sara , as hee had said , that is , hee visited her in mercy .

Children have sin from their parents by propagation , or imitation . He visiteh the sinnes . Sinne is either the sinne which the children have from their parents by propagation , or by imitation ; by propagation , as originall sinne ; by imitation , as their other personall sinnes . Here wee must put a difference betwixt that accident which is common to the nature of all men , which is called accidens naturae ; Accidens naturae . personae . And a personall accident which is incident to some : The accident which is common to the whole nature of man is alwayes transmitted from the father to the child , and shall continue to all the posterity of Adam , to the end . The most filthie leprosie that is , and which runneth long in a bloud , yet in time will weare away in the posterity ; Originall sinne is alike in all the sonnes of men both just and unjust , but this originall and hereditarie sinne never weareth out , but it continues with all the children of men , and is alike in them all ; the sonnes of the just , and the sonnes of the unjust are both alike in this originall sinne .

But these which are personall accidents are not propagated from the father to the son , Personall accidents are not propagated from the fathers to the children . especially the gifts of the minde ; it may bee , that a strong father begets a a strong child , and the leprous father begets a leprous sonne , but neither the defects nor the vertues of the mind are transmitted from the fathers to the children , as the father who is a musitian begetteth not his sonne a musitian ; and the father who is wise , begetteth not alwayes a wise child ; as Salomon the wisest man that ever was , had but a foole to his sonne , Rehoboam ; therefore he saith , Eccles. 2.19 . Who knoweth whether his son shall be a wise man or a foole .

Seeing Adam transmitted originall sinne to his posterity , Quest. what is the reason why hee transmitteth not his righteousnesse to them after his sinne was pardoned ?

Hee got grace in his second estate , as a personall gift , Ans. Adam did not transmit his righteousnesse to his posteritie , because it was not naturall , but personall to him . and therefore hee could not transmit it to his posterity ; but if hee had stood in integrity , hee should have transmitted righteousnesse to his posterity , because then it was naturall to him , as when he fell he transmitted sin to his posterity . And hee begot a sonne in his owne likenesse after his image . Gen. 5.3 .

This originall sinne the Lord may punish the children for it , if hee would deale in judgement with them , because it is found in all children transmitted from their parents .

By sinne here especially is meant idolatrie , which by way of appropriation is called sinne ,

By sinne here is chiefly meant Idolatrie .

See Command . 2. Exer. 5. pag. 80.

By fathers are meant fathers naturall , and by example .

as is shewn before , God visiteth other sinnes also besides idolatrie , As all the bloud shed from Abel to Zachary . Mat. 23.35 .

By fathers here are meant not onely naturall fathers , but those who are fathers by example , as Cain was a father , Core was a father , and Balaam was a father . Iude 11. Woe unto them , for they have gone into the way of Cain , and ran greedily after the errour of Balaam for reward , and perished in the gainsaying of Core : and in this sense the devill is called a father . Ioh. 8.44 . Yee are of your father the devill .

Children by nature and imitation . There are two sorts of children ; children by nature , and children by imitation : children by imitation are these of whom it is chiefly meant here , and they are rather called their children whom they imitate , Children by imitation are chiefly meant of here . than their children who begot them . Example , Iudg. 18.30 . Ionathan the sonne of Gershon , the sonne of Manasseh ; this Ionathan was Moses naturall grandchild by generation , yet hee is called the grandchild of Manasseh , because in wickednesse hee followed Manasseh , and the Iewes say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 See Exercitat . 10. Pag. 95. they would not write his name , the sonne of Gershon , the sone of Moses , for that had beene a disgrace to Moses , but they wrote him to bee the sonne of Manasseth , by lifting up a letter . And the Hebrewes give another example like unto this . Achaz King of Iuda called king of Israel , and why . 2. Chron. 28.19 . And the Lord brought Iuda low , because of Achaz king of Israel . Why is Achaz called king of Israel , here , seeing hee was king of Iuda ? they say , because he imitated the wicked kings of Israel in their wickednesse .

He visiteth the sinnes of the fathers upon the children .

Quest. How doth it stand with the justice of God to punish the children for their fathers sinnes , seeing the Lord forbiddeth to punish the children for the fathers offences . Deut. 24.16 . The fathers shall not bee put to death for the children , neither shall the children be put to death for their fathers .

The Lord restraineth here the power of the magistrate that he may not put the children to death for their fathers offences , as wee see . 2. King. 14.16 . Answ. The Magistrate may not put the child to death for his fathers sin . And they slew his servants who had slaine the king his father , but the children of the murtherer hee slew not , according to that which was written in the Law , the children shall not be put to death for their fathers offences .

The magistrate may not put the children to death for their fathers offences , See Iunis Analyses in Levit. 20.20 . although he may punish them other wayes ; then it seemeth to be a strange collection . Levit. 20.20 . If a woman be begotten incestuously with child , then she shall be burnt , non expectato partu , that is , before she be delivered of the child .

But they shall die childlesse , Obj. this cannot be understood of barrennesse , for that were no punishment to them , therefore it may seeme to be taken in this sense , she and the child shall bee taken away together by the magistrate .

This cannot bee the meaning of the place , Ans. The mother cannot be killed , the child being quick in her belly . that the mother and quicke child shall bee killed together ; for the children may not be put to death for the offence of their father or mother ; but this seemeth rather to be the meaning of the place , when the magistrate understandeth once that a man had lyen with his uncles wife , then hee shall presently cut them off , before the woman conceive , and so they shall die without seede .

The Lord who is author of life and death , God may punish the children with temporall punishments for their fathers sinne . he may punish the children for their fathers offences with temporall punishments , but hee never punisheth the children for their fathers offences with eternall punishments , unlesse they imitate their fathers sinnes .

It may bee said that children are punished not onely with temporall judgements , Object . but also with spirituall judgements , and that before they can imitate their fathers sinnes . Gen. 17.14 . And the uncircumcised man-child whose fl●sh of his foreskin is not circumcised , that soule shall be cut off from his people . Here the child may seeme to be cut off for his fathers fault , because his father neglected to circumcise him ; and , to bee cut off here , is a spirituall judgement , to be cut off in the wrath of God.

Answ. In the originall it is thus , praeputiatus masculus que non circumciderit caruem praeputij sui , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui non circumciderit , est sut . Kal , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but the Vulgar Latine translation maketh it to be fut . Niphal a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui non circumcisus fuerit . but the vulgar Latine reads it ; if he be not circumcised , he shall be cut off ; but the right reading is , he who circumciseth not the foreskin of his flesh , he shall be cut off , for the text addeth , he hath broken my covenant , which cannot be said of young infants , but of children when they are come to age and understanding , and when they become ( as the Iewes say ) filii praecepti , then if they despise the covenant , they are to bee cut off .

When children imitate their fathers sinnes , then the Lord punisheth them : Children imitate their fathers sins two wayes . Children imitate their fathers sins two wayes , either affirmatively , or negatively ; affirmatively , when they begin to imitate their fathers sinnes in their infancie and young yeares . Ier. 7.8 . The children gather wood , and the fathers kindle the fire , and the women kneade the dough to make cakes to the queene of heaven ; here they were initiated in their fathers idolatry . So when the Israelites married with the wives of Ashdod , the children spake the language of Ashdod , imitating their fathers . Nehem. 13.24 Secondly , when they come to a greater maturitie of age , and then they fill up the measures of their fathers : Mat. 23.32 .

Children are guiltie of their fathers sins when they are not humbled for them . Secondly they imitate their fathers sins negatively , that is , when they dissent not from their fathers sinnes , and when they are not humbled for them ; for if such children had the occasions and temptations which their fathers had , they would doe as they did ; and therefore justly their fathers sinnes may bee laid to their charge . Dan. 5.22 . And thou his sonne , O Balshazzer , hast not humbled thine heart , though thou knewest all this , meaning the sinnes of Nebuchadnezzar , and the punishment of them ; this should teach us to take notice of the corruption of our nature , and how ready wee are to follow others in wickednesse , and especially the sinnes of our parents ; the blinde Iewes said , if wee had beene in the dayes of our fathers , we would not have beene partakers with them in the bloud of the prophets . Mat. 23.30 .

Ye will say then , Obj. that children are punished for their owne sinnes , why then are they called their fathers sinnes ?

They are their fathers sinnes occasionaliter , but they are their owne sinnes causaliter : Ans. they are their fathers sinnes occasionaliter , The sinnes of the fathers are the childrens causaliter , but the fathers occasionaliter . for God may take occasion by the fathers sinnes , to withdraw the grace from his children , and then they are prone and ready to follow all the sinnes of their fathers ; when God punisheth the children for their fathers sinnes , hee would never punish them if they were not sinners themselves ; but he respecteth more the sinnes of the fathers in punishing of them . Ioh. 9.3 . Christ saith of the blinde man , God would not punish children for their fathers sinne if they were not sinners themselves . that it was neither for his owne sinnes nor his fathers sinnes that hee was borne blinde , but that the workes of God might appeare ; if this man had not beene a sinner , hee had not beene borne blinde ; for blindenesse is a punishment of sinne : but yet when hee made him blinde , hee respected not here his sinne , nor the sinnes of his fathers ; but that the glory of God might appeare : So when God visiteth the sinnes of the fathers upon the children , hee would not punish them unlesse they were sinners ; but he respecteth more the sins of their parents , than their owne sinnes , when he punisheth them ; and the Lord punisheth the fathers sinnes in their children : God in punishing the children looketh more to their fathers sinnes than to their owne . the Lawyers say , if the father and the sonne bee suspected of one crime , it is fit that the sonne bee put first to the torture , and they held that it will make the father to confesse sooner then if he were put to the torture himselfe . See how David tooke on for Absalon , would to God O my sonne Absalon that I had died for thee . 2. Sam 18.33 . When the Lord punisheth the children for their fathers sinnes , their greatest punishment is their fathers .

When the fathers sinnes and the childrens sinnes meet together , then there is a double punishment . Esay . 40.2 . Shee hath received from the Lords hand , Ciphlaijm , double for all her sinnes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Duplicia pro omnibas peccati● , id est , pro suis peccat●● . & pa●entum .

The Iewes had a proverbe in their mouthes , The fathers have eaten sowre grapes and the childrens teeth are set on edge . Ezek. 18.2 . Iere. 31.29 . the Lord saith , they shall no more use this proverbe , What is meant by the Iewes proverbe , that the father eat sowre grapes &c. but the soule that sinneth shall die . They meant that they were carried away in captivity for the sinnes of Manasseh . Ier. 15.4 . which he did in Ierusalem : the Lord promised that they should have no more cause to say so , For the soule that sinneth shall die . To die , here , is taken for a temporall punishment , as exile , famine and such , and not for spirituall death , for the Iewes complained only for their bodily chastisements and not for spirituall ; and the Lord answered that hee would punish them no more so . God may iustly set the childrens teeth on edge for their fathers offences , as he did before ; and the punishment of the Iewes sinnes lieth upon their posteritie unto this day ; but the Lord promises , that their teeth should never be set on edge againe , that is , punished in the captivity of Babel .

B●as useth a profane compo●●on . God visiteth the sinnes of the fathers upon the children : It was a prophane comparison of Bias the philosopher , who said , If the Gods should punish the children for their fathers offences , this were all one , as if a Doctor should give the child physicke when the father is troubled with the colicke or stone : but this is a foolish comparison ; let us then make the comparison this wayes ; the father is a leper and hee begetteth his sonne a leper , now if the Doctor should prescribe physicke to the sonne for his fathers leprosie , hee should doe well ; because it is both his fathers leprosie and his own leprosie .

When the children follow not the fathers in their sinnes , then the father is said to die in his owne sinne . What it is to die in his owne sinne . Num. 27.3 . Our father died in the wildernesse , and hee was not in the company of them that gathered themselves together against the Lord in the company of Korah , but died in his owne sinne . that is , in the common sin of murmuring with the rest of the people ; and it is called his owne sinne , because his children followed him not in his rebellion . Num , 26.11 . The children of Core died not . But when the children follow the footsteps of their father , then they die in a common sinne .

The fathers sinnes are imputed to their children , Fathers should be ware to bring punishments upon their children . this should be a meanes to restraine fathers from sinne , and it were but for their childrens cause , to keepe them from punishment : many parents are carefull to leave inheritance to their children , but oftentimes they leave their sinnes to them . The legacie of Ioab . It was a fearefull legacie that Ioab left to his children , that some of them should leane upon a staffe , some of them should die of a bloody flixe , and some of them of a leprosie , and some of them should begge their bread . 2. Sam. 3.29 . When a man dieth and hath nothing to leave unto his children but his sinnes , as to one his blood , to another his swearing , and to another his adulterie , is not this a pitifull latter will and testament ? Some leave lands to their children , but withall they leave their fearefull sinnes to them ; and it were better for them to want their lands , then to bee heires to their sinnes : Gehazi left a talent of silver behinde him to his posterity ; but he left the leprosie with it . 2. King. 5.27 .

Children should confesse their fathers sinnes . The fathers sinnes are imputed to the children , therefore the children should confesse the sinnes of their fathers . Levit. 26.41 . If they confesse their iniquitie , and the iniquitie of their fathers . So Nehem. 1.6 . Both I and my fathers house have sinned ; and this they are bound to doe , as farre as they can come to the knowledge of their fathers sinnes : such sinnes of their fathers they should confesse , which they in their owne proper persons have committed by the example of their forefathers , for these sinnes they ought to crave pardon . Psal. 79.8 . Remember not against us former iniquities , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 iniquitates Praecedentium that is , the sinnes which wee have committed before by imitating our fathers sinnes : but we must take heed here , that we crave not pardon for our fathers who are dead ; for there is no remission , but that which is gotten in this life .

Lastly the Lord not onely visiteth the sinnes of the fathers upon the children , but also the sinnes of the mother . God visiteth not onely the sinnes of the fathers , but also the sinnes of the mothers upon the children . Psal. 109.14 . Let not the sinnes of his mother be blotted out , but when the father is an Amorite , and the mother a Hittite . Ezek. 16.3 . that is worst of all for the children : for if any of the parents be holy , then the child is holy . 1. Cor. 7.14 .

Conclusion . 1 The conclusion of this is , God visiteth the iniquities of the fathers upon the children ; therefore fathers should be loth to commit sinne , lest they transmit the curse to their posterity .

Conclusion . 2 God visiteth their sinnes upon the children ; therefore children should beware to follow their fathers footsteps in their sinnes , lest they bee partakers of their punishments .

EXERCITAT . XVIII . Of the extent of Gods iustice and his mercie to those who breake and keepe his Commandements . Commandement II. Exod. 20.5 . Visiting the iniquities of the fathers upon the children , unto the third and fourth generation of them that hate me , and shew mercy unto thousands of them that love me and keepe my Commandements .

THe Lord visiteth the iniquitie of the fathers unto the third and fourth generation , in the originall it is , in tertianos & quartanos . So , 2. King. 10.30 . Filij quartani sedebunt super solio : Thy children of the fourth generation shall fit on thy throne , that is , Iehoachaz , Iehoash , Ieroboam , and Zachariah ; the father is the first , the son is the second , the grandchild is the third , and the great grandchild is the fourth ; and he setteth downe the third and fourth generation , Why the Lord punisheth unto the third and fourth generation . because men may live to see so many generations come of them . Gen. 50.23 . And Ioseph saw Ephraims children to the third generation , that is , he saw Ephraim , and his sonnes , and his sonnes sonnes .

It pleaseth God in mercy to breake off the course of sinne , and to interrupt it for the Churches cause ; God breaketh off the course of sinne sometimes , his Churches cause . Korah was a bad man , yet his sonnes were men fearing God , who wrote some of the Psalmes .

Where the course of sinne is broken off , Where sinne is broken off the punishment will be broken off . there the punishment is not inflicted ; the grandfather is a wicked man , his sonne followeth not his footsteps , the grandchild againe followeth the footsteps of his grandfather , here the sinne which was broken off beginneth againe and continueth still with the grandchild . Manasseh had his sinne pardoned , but his sonne Ammon walking in the former wayes of his father , became heire of his fathers wickednes ; therefore God deferred not the punishment , for within two yeares after he was king , he was miserably killed : Then Iosias succeeded who brake off the course of his fathers sinne ; and therefore the punishment was deferred for the space of thirty one yeares . Then his younger brother Ioahaz succeeded to him , and the punishment was continued in him , and likewise in his eldest sonne Eliacim .

In lib. de sera vindicta Numin●s . Plutarch sheweth why the Gods deferre punishment for a time ; because the sinne is not found in the childe , which was found in the father ; and when the same sinne buddeth fo●●h againe in the grandchild , then the gods doe punish : and he useth this comparison , for even , saith he , as the grandfather had a mole upon his face , which is not seene in his sonne , Simile . but yet it is seene in the grandchild ; passing by his sonne , it commeth to the grandchild : So may sinne passe by the sonne and come to the grandchild : and hee telleth of a woman who brought forth a blackmore , when as neither of the parents were blackmores , and being condemned to die as an adulteresse , an old man testified there , that the great grandfather of that childe was a blackemore , and that his blacknes had passed by two generations , Sinne may passe by two generations and come to the third . and come to the third : so sinne may passe from one or two generations , and light upon the third ; and where sinne is continued there the punishment lighteth .

Sometimes sinne continueth in a blood . Sometimes ye shall see sinne continued , going on in a bloud without any interruption . Rebekah thought that Esau would have forgotten that which Iacob did to him . Gen. 27.45 . but he never forgot it , and that hatred continued in his posterity the Edomites without interruption , and they cried ; Psal. 137.7 . Downe with them , downe with them .

Hee visiteth to the third and fourth generation for idolatrie , God sometime continueth punishment longer than to the third and fourth generation . but he continueth the punishment some times longer than to the third and fourth generation . Ezek. 4.5 . I have laid upon thee the yeares of their iniquitie , according to the number of the dayes , three hundreth and ninety dayes , so shalt thou beare the iniquitie of the house of Israel : three hundreth and ninety propheticall dayes are taken here for yeares ; and he speaketh here of the idolatrie which began in Salo●●ns old age , and continued untill the ninth yeare of 〈◊〉 captivity , just three hundreth and ninety yeares in all ; and as all the bloud from Abel to Zachary might bee required at the hands of the Iewes in Christs time : So may the Lord lay upon the idolaters now , all the idolatrie from the first idolaters to this time , if hee would deale in justice with them ; and hence it followeth , that the idolaters who lived three hundred yeares since , were not in so miserable a case as the idolaters are in now ; Idolaters in our times are in a worse case then they of old . because they had not so many sinnes to be laid to their charge .

Of them that hate me :

How can God be hated , Quest. seeing no good thing can be hated ?

The idolaters doe not hate God simply as he is good , Answ. but because he punisheth them for their idolatrie ; How a man is said to hate God. so Ahab hated Micaiah because he told him the truth , and Paul said , am I become your enemy , because I told you the truth . Gal. 4.16 .

To hate God and to love idols , are directly contrary ; but for a man to hate himselfe , To hate God and love our selves are directly contrary . to the end hee may love God , are subcontrary ; when a man loveth himselfe lesse , that he may love the Lord , this is but improperly called hatred , and so Iacob hated Leah , that is , To hate our selves , and love God are subcontraries . hee lesse loved her than Rachel ; but when a man loveth God lesse then his idoll , that is properly called hatred .

Now to keepe our selves that wee fall not into this hatred of God by loving idols , Idolaters looke not streight upon God. wee must lift up our eyes and looke streight from the creatures to God , and from God to the creatures ; and then we shall not fall to idolatrie . Quando linea currit aequaliter inter duo extrema , and wee looke straight by the line to the two extreames , then wee see them perfectly ; but when wee looke not equally upon them , but a squint ; then wee have not a perfect view . Idolaters never looke aright upon God and his creatures , and therefore they give the honour to the creature which is due to the creator , but if they would compare God with the poore creatures , they would never give his glory unto them .

And shewing mercy unto thousands of them that love me and keepe my commandements .

God enclineth more to mercie then justice . Gods justice reacheth unto the third and fourth generation , but his mercy to the thousand generation ; and hence we may gather , that God inclineth more to mercy than to justice , and therefore when hee punisheth he is said , Facere opus non suum , quid . facere opus non suum . Esay . 28.21 . That hee may doe his strange worke , that is , to punish .

Quest. Mercy and justice being Gods two armes , how is it that one of them is longer than the other ?

Ans. The one of them is not longer than the other , but hee maketh his Church to feele more his mercy than his justice .

The blessing of the fathers are conveyed to good children . Shewing mercy unto thousands , this blessing of God is conveyed by good parents to the children , for the moe good predecessors that a man hath , hee may looke for a greater blessing . We have an example of this . Gen. 49.26 . The blessings of thy fathers are strong with the blessings of my progenitours , all the blessings of the good predecessours concurring together , are effectuall meanes to continue the blessing to the posterity .

To thousands , the Lord will not forget thee , although thou be many generations after thy good predecessors , God forgetteth not the children of good parents to many generations . David made inquirie for Ionathans posterity that hee might doe good unto them . 2. Sam. 9.1 . Is there any left of the house of Saul , that I may shew him kindenesse , for Ionathans sake . The Lord blessed the posterity of Ionadab , the Rehabits , for their godfathers cause .

Of them that love mee and keepe my commandements . Our best workes have need of mercie . Hence wee may learne , if mens best workes have need of mercy , then no man can bee justified by his workes , for mercy secludeth merit . Hos. 10.12 . Sowe to your selves in righteousnesse , and reape in mercy ; the Church must looke for mercy when she is reaping her reward . So , 2. Tim. 1.16 . The Lord give mercy unto the house of Onisephorus , for he hath oft refreshed me , and was not ashamed of my chaines .

Shewing mercy . Exod. 23.19 . God sheweth mercie without merit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Supplicationes eloquitur pauper . I will be gracious to whom I will be gracious , that is , I will have mercy without any merit . Prov. 18.23 . The poore useth intreaties . Tahhannunim , that is , they begge only of favour , but nothing of merit . So when we have done all things that we can do , let us count our selves unprofitable servants . Luc. 17.10 .

And keepe my commandements , God sheweth mercy and then we keepe his Commandements . the Lord must first shew mercy before wee can keepe his commandements ; wee keepe not his commandements first , and then he sheweth mercy , all the good of the Church depends upon Christ , and if he shew not mercy , then shee is not a Church . The Church hath beene fitly compared to Heliotropion , or the marigold , so long as the sunne shineth upon it , so long it spreadeth the leaves of it ; but when the sunne withdrawes it selfe , then it contracteth the leaves and spreadeth no more . So doth the Church flourish when the Lords mercy shineth upon her ; but when he withdrawes his presence from her , she loseth her beauty .

And keepe my commandements . The children of God keepe the commandements because the Lord freeth them of the straight obedience of the law , non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it lieth not upon them , nor urgeth them , as it doth upon the wicked , Iustis non est lex posita , the law is not made for the righteous man . God enableth his children to keepe his Commandements . 1. Tim. 1.9 . It lieth not like a burthen upon them , God accepteth of their endeavours , although they come short in many things .

Secondly , in keeping the law the spirit of God both jubet & juvat , he commandeth his children , and giveth them the spirit of obedience to doe those things , which he commandeth , willingly .

God taketh away the irritation of the Law from his children . Thirdly , he taketh away the irritation of the law ; for the law to a naturall man is a provocation to sin . Rom. 7. and so the law becommeth easie to them , and thus they are said to keepe the commandements . Conclusion .

The conclusion of this is , Miserable is the case of idolaters , who must both answer for their owne sinnes , and likewise for the idolatrie of their predecessors .

Commandement III. Exod. 20.7 . Thou shalt not take the name of the Lord thy God in vaine , for the Lord will not hold him guiltlesse that taketh his name in vaine .

FIrst the commandement is set downe here , and secondly the reason of the commandement . The commandement , Thou shalt not take the name of the Lord thy God in vaine ; the reason of the commandement , for the Lord will not hold him guiltlesse that taketh his name in vaine . What it is to take Gods name in vaine .

Thou shalt not take , that is , thou having no calling , thou shalt not take his name in thy mouth to sweare by it ; and so Christ saith to Peter , all they that take the sword , shall perish by the sword . Mat. 26.52 . that is , they who have no calling to take the sword , if they take the sword they shall die by it ; so he that taketh Gods name in his mouth to sweare by it , and is not called to sweare , he taketh the name of God in vaine ; and the Hebrewes observe , that Nisbang signifieth to be sworne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 potius passive hic sumitur quam active rather then to sweare ; which implieth that a man should not sweare but when an oath is laid upon him .

Secondly thou shalt not take , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 proprie Onus tollere . Nasha is to lift or take up a thing of weight , as tollere parabolam , To take up a proverbe . Esay . 14.4 . to take up a lamentation , Ezek. 26.17 .

In vaine , Leshave , and Levit. 19.12 . it is , Ye shall not sweare by my name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Leshakar , falsely .

The negative part of this commandement forbiddeth first the superstitious abusing of the name of God. Secondly , it forbiddeth the deceitfull and superstitious abuse of the name of God. Thirdly , imprecations and cursings . Fourthly , perjurie . Fiftly , blasphemie .

The affirmative part commandeth to use Gods titles and names reverently , in an oath to observe verity , righteousnesse and judgement . So to vow , &c.

EXERCITAT . I. How the Iewes superstitiously abused the name of God Iehova . Commandement III. Levit. 24.11 . And the Israelitish womans sonne blasphemed the name of the Lord .

THe Iewes had this name Iehova at the first in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , secondly in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 first they reverenced this name , and then superstitiously abused it .

First they had a more religious & reverent respect to this name , because it was Zecer , memoriale ejus , his memoriall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Memoriale . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nomen separatum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nomen gloriosum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nomen benedictum . Exod. 3.14 . This is my name for ever , & this is my memoriall unto all generations : Secondly , because this name Iehova was the name of Gods essence , they did the more sparingly expresse it , and they called it Shem hamphorash , nomen separatum , a separate name , because it was incommunicable to any other creature , so they called it Shem hammichbad , nomen gloriosum , and Shem ijthbarek , nomen benedictum .

Secondly they expresse this name but seldome , because they could not tell how to pronounce it , for it is not pointed with the owne vowels of it in the scripture , but onely with the vowels of Adonai , or Elohim , the Greeks have no letter to pronounce it aright , and therefore it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; for these respects at the first it was but seldome pronounced , & the first who pronounced Iehova , Who pronounced the name Iehova amongst the Christians first . amongst the Christians was Petrus Galatinus following the pronunciation of the Syriacks and the Greekes , but if ye would pronounce it according to the owne letters , it should be Iahvo , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Afterwards the Iewes fell in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , superstitiously abusing this name ; and first they say ; that the Israelitish womans sonne was stoned to death , because he blasphemed the name of God , that is , because he pronounced the name Iehova : Onkelos paraphraseth it , quod expresserit nomen Iehova , and the Seventy , Quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hee named the name , to with , Iehova . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Then they sell into greater superstition , they say , The superstitious abuse of the name of Iehova . the high Priest pronounced this name Iehova ten times in the day of expiation ; thrice in his first confession . Levit. 16.6 . which was private ; thrice in his second confession , which was publique . Levit. 16 : 24. and thrice upon the skape-gate . Levit. 16.21 . and once in casting of lots . Levit. 16.9 . So they say , the Priest who blessed the people , if he was out of the temple and blessed the people , then his blessing was pronounced as three blessings , and the people answered , amen , at every blessing , but when he pronounced it in the temple , hee pronounced it as one blessing : When he blessed out of the temple , they say , that hee expressed the blessing by the name Adonai ; but in the temple , by the name Iehova : when they blessed out of the temple , they lifted but their hands to their shoulders , but when they blessed in the temple , they lifted their hands above their heads , except onely the high priest ; when hee blessed , they say of him , that he lifted not his hands to his head , because the name Iehova was written in a plate of gold upon his forehead ; therefore in reverence to this name hee would not lift his hands to his head .

Againe they say , when the witnesses testified against the blasphemer , that hee had pronounced the name Iehova , the Iudges enquired not of them , whether heard ye this man sweare by the name Iehova , but by the name Iose ; and the witnesse said , percussit Iose Iosem , the blasphemer pierced God , naming him by his owne name : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Perfodiens a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perforare . and this they called properly Nakabh , perforare , the piercing of the side of God , but when the people were dismissed , they keept still the witnesses ; they enquired not then of the witnesses , whether the blasphemer had blasphemed the name of Iose or not ; but the judges said unto them , tell us what ye heard ; and the witnesses said , we heard him distinctly pronounce the name Iehova ; then the judges rent their clothes , and so afterwards the man was stoned to death ; and thus superstitiously they abused this name .

Conclusion . The conclusion of this is , two extremities would be shunned in taking Gods name in our mouthes , first that wee prophanely abuse not this name by cursing , and next that we superstitiously abuse it not .

EXERCITAT . II. Of the Iewes superstitious and deceitfull oathes . Commandement III. Mat. 23.16 . Whosoever shall sweare by the temple it is nothing but whosoever shall sweare by the gold of the temple is a debter .

THere is no people that abuseth the name of God more than the Iewes doe , applying these titles and speeches which belong onely to God , unto men ; The Iewes abuse the names and attributes of God. for when they write their familiar epistles to their friends , commending their friends epistle or letter which they have received , they say , Eloquia Domini , eloquia pura , giving that commendation to their epistles , which is due onely to the law of the Lord . Againe , when they flatter their friendes , desiring that they may bee intire with them , then they abuse the scripture ; pateat accessus ad adytum sanctitatis tuae , they crave accesse to his holinesse , which is proper onely to God. Thirdly , when they would testifie themselves thankefull , The Iewes abuse the Scriptures . they say , Nomini tuo psallam , I will sing O Lord unto thy name . Fourthly , when they complaine that their friends have forsaken them , and are not kinde unto them , then they say , Cum exercitibus nostris non egrederis Domine , Lord thou goest not out with our armies . Fiftly , when they bid their friends unto a wedding or a banquet , they say , In te speravi Domine , non confundar , I have trusted in thee , O Lord , let me not bee confounded . Thus wee see how these blinde wretches abuse the scriptures , and take the name of God in vaine , and we see how Christ blameth them . Mat. 5. for swearing by the creatures .

The Iewes thought it lawfull to sweare by the heavens . To prove that it was lawfull to sweare by the heavens , they abused these scriptures . Amos 4.2 . The Lord did sweare by his holinesse , that is , by the heavens ( say they ) whereas the Prophet meant that he swore by himselfe . So , Amos 8.7 . The Lord hath sworne by the excellency of Iacob : the Iewes tooke it for his temple and not for himselfe , whereas he swore by himselfe , because he had no greater to sweare by . Heb. 6.13 . So they used to sweare deceitfully , How they did sophisticate their oathes . and to sophisticate their oathes . Mat. 23.16 . When they swore by the temple , they said , it was nothing ; but to sweare by the gold of the temple , then he was a debter . So if he swore by the altar , it was nothing ; but to sweare by the gift upon the altar , then he was a debter , but Christ sheweth them , that to sweare by the temple , The Iewes swore by the Temple . was greater than to sweare by the gold of the temple ; for the temple sanctified the gold , therefore it is greater than the gold : so the altar sanctified the gift upon the altar , and therefore it was a greater sinne to sweare by the altar , than by the gift upon the altar .

The Prophet Haggai propounded a question to the Priests . Hagg. 2.12 . If one beare holy flesh in the skirt of his garment , and with his skirt doth touch bread or pottage , or wine , or oyle , or any meat , shall it be holy ? and the Priests answered and said , no ? Then said Haggai , if one that is uncleane by a dead body touch any of these , shall it be uncleane ? and the Priests answered and said , it shall be uncleane . If a holy thing touch that which is common , will it make it holy ? No : if an uncleane thing touch a cleane thing , will it make it uncleane ? Yes : but here when the altar touched the gift , it sanctified it more , and made it holy . And here is the difference betwixt legall sanctification & Christs blood purging us ; for Christs blood when it toucheth us , it maketh us holy , but it becometh not uncleane , whereas these things which were holy under the law , might be polluted by uncleane things .

The forme of the oath amongst the Iewes at this day , is this , How the Iewes sweare , and the manner of their oath . when he sweareth he holdeth the booke of the law in his hand , and he sweareth in the holy tongue after this manner . I Abraham sweare by the God of Israel , and by him who is long suffering and mercifull , that I owe nothing to this man N. and the Iudges say unto him againe , Wee attest thee by the great Lord , whether there bee any thing in thy hand which belongeth to that man. And when the curse of the law is pronounced , he answereth , Amen , Amen .

They have learned this tricke at this day , They will keepe no oath unlesse they sweare upon their own Torah . they hold that no oath bindeth them , but when they lay their hand upon their owne Torah , that is , the booke which is read in their owne Synagogues ; but if they lay their hand upon any other bible before a Christian Magistrate ; they will readily forsweare themselves , therefore sundry townes in Germany understanding this , How Christians make the Iewes to sweare . the Magistrates will not take an oath of them , untill the Torah , their bible bee brought out of their Synagogues , and then they make them lay their hand upon it and sweare . Moreover in the day of their expiation , their Rabbi do absolve them from their perjuries , and all their deceits which they have used against the Christians ; and they say , Optimus qui inter gentes est , dignus est cui caput conteratur tanquam serpenti , the best of the Christians is worthy to be trode upon , as the head of the serpent .

They will give their oath willingly in no other language but in the Hebrew tongue ; The Iewes will not sweare willingly but in the Hebrew tongue . and they alledge that place of Esay for them . Esay . 19.18 . In that day shall five cities speake the language of Canaan , and sweare to the Lord of hostes . And they say if the Egyptians must sweare in the language of Canaan , then all people should sweare in that language , and they account all other languages but the language of Ashdod . Neh. 13.24 . and especially the Latine tongue , which they hate above all other ; but our Lord sanctified the Latine tongue as well as the rest , upon the crosse .

Conclusion . The conclusion of this is , Those who know not Iesus Christ the angell of the covenant , in whom the Lord hath put his name , Exod. 23.21 . will never sanctifie him in his attributes .

EXERCITAT III. What great sinne it is to curse God. Commandement III. Hebrai●e , Blesse God and die . Iob. 2.9 . Then said his wife unto him , dost thou still retaine thine integritie ? Curse God and die .

WE may learne from the example of God himselfe not to use imprecations and curses ; for when the holy Ghost useth an oath , he concealeth the imprecation and expresseth it by Im Lo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Si non Si non , as Psal. 89.35 . Once have I sworne by my holinesse , if I lie unto David , that is , I have sworne that I will not lie unto David . God when he sweareth expresseth not the curse . So Psal. 95.11 . Vnto whom I sware in my wrath , if they enter into my rest , that is , I have sworne that they shall never enter into my rest . When the Lord pronounced this oath negatively , then it is to bee understood as an affirmation , as Esay . 14.24 . The Lord of hostes hath sworne , if not , so it shall come to passe , that is , it shall certainely come to passe : but when hee setteth it downe affirmatively , then it is to bee understood negatively , as Psal. 95.11 . If they shall enter into my rest , that is , they shall never enter into my rest .

When God sweareth by himselfe this wayes cum reticentia , he holdeth backe the curse ; Why God keepeth up the execration when he sweareth . because no execration or curse can fall upon him , and therefore it cannot be expressed which never falleth out , neither should this sort of speech bee supplied , as some doe prophanely , non ero Deus , or such .

Whether are these words , Psal. 110.1 . Quest. The Lord said unto my Lord , an oath or a simple asseveration ?

Although the word seeme to bee set downe simply ; Answ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 includit juramentum . yet in effect , it is the Lords oath here , and verba nefasta , or the execration are concealed .

So when men use these imprecations , they conceale the curse , as Gen. 14.23 . If I take from a thread , to a shoe latchet ; in the blessings we should expresse them . Iam. 4.15 . Ye ought to say , if the Lord will , we shall live , and doe this or that . And not onely religious Abraham suppresseth the curse , but even wicked and prophane Iezabel , when she swore by her idoll she concealed the curse , So let the gods doe to me , and more also , if I make not thy life , The devill a cursed creature , yet dares not be bold to expresse the curse . as the life of one of these by to morrow . 1. King. 19.2 . And not only idolaters , but the devill himselfe suppresseth it . Iob. 1.11 . If he curse thee not to thy face .

They expresse not the curse to come upon themselves but upon others , Pharaoh expressed the curse which hee wished to light upon the Israelites . as Pharaoh in effect expressed the curse when he said , Exod. 10.10 . Let the Lord be so with you , as I will let you goe , that is , I pray God that the Lord be no more with you , than I shall let you goe , this was an imprecation or curse which hee wished to come upon them ; because he purposed not to let them goe . Object .

Psal. 131. The people in the captivity seeme to have expressed the curse : If I doe not remember thee , O Ierusalem , then let my tongue cleave to the roofe of my mouth .

This imprecation was not expressed when they were scoffingly urged by the Babylonians to sing , Answ. but afterwards , when the psalme was penned in remembrance of their mockery ; The Iewes did not expresse this as a curse , but as a memoriall of mockery of the heathen . as if they should say , the Babylonians desired of us songs of mirth when we were in sadnesse ; but we had rather that our right hand had dried up , and our tongue had cleaved to the roofe of our mouth , than that we had pleased them in singing .

Obj. Psal. 7.4 . If I have done this , then let my enemy pursue my life , it might seeme here that David expresseth the curse .

Answ. David expressed not the curse here , but defended his innocency , and desired to bee freed of his enemies , as if hee should say , David expresseth not the curse , but defendeth his innocencie . If I have done these things , then they might have had just cause to pursue me , but seeing I am not guiltie of any such thing , but rather I may say I have deserved well of their hands ; therefore I desire thee O Lord that thou wouldst free me from them .

The Scripture expresseth cursing by blessing , in reverence of God. When the scripture speaketh any thing which might seeme to impare the holy name of God , it expresseth it by the contrary , as Naboth hath blessed God for cursed God. 1. King. 22.13 . So Iob. 2.9 . So Psal. 10. avarus benedicit ; Targum , blasphemat .

Quest. Whether is this word to blesse here , to be taken ironice , per Antiphrasim , or per Euphemismum .

Ans. How to know when a word is spoken nonice or by way of mocking . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Meretrix a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sanctificare That which is spoken ironicè , we know the contrarie is meant ex gestu loquentis , & forma sermonis ; as when Christ said to his disciples , sleepe henceforth ; but that which is spoken per antiphrasin , is not knowne by the gesture of the speaker , but by the words themselves ; as the whoore is called Kedeshah from Kadash sanctificare , because she is not holy : So Deut. 22.9 . Thou shalt not sowe thy vinyard with divers seeds : lest the fruit of thy seed which thou hast sowne , and the fruit of thy vinyard be sanctified , that is , defiled . So auri sacra fames , id est , detestanda , so St Antonies fire is called sacer ignis .

Euphemismus quid . But Euphemismus is , when wee expresse things that are odious by good and holy words ; and as the scripture expresseth filthy things by holy words , so it expresseth odious things by holy words , and this the scripture doth , both for the honour of God , and to shew the puritie and holinesse that is in the scriptures themselves , as here , blesse God and die , for curse God , So 1. Sam. 14.41 . Therefore Saul said unto the Lord God of Israel , shew who is innocent , that is , who is guilty , so the Latines call Scelus , piaculum .

The conclusion of this is , Conclusion . let us learne to sanctifie God in our hearts , and speake reverently of him with our tongues ; mans tongue is called Cabhod , his glory , Gen. 49.6 . and Psal. 16.9 . because it should bee the instrument to praise God , and set forth his glory ; but oftentimes it becometh a weapon of unrighteousnesse , and a member which dishonoureth God most , and whereas it should be their glory , it becomes their shame . Philip. 3.19 .

EXERCITAT . IIII. That men should not curse the creatures of God. Commandement III. 2. Sam. 1.21 . Yet mountaines Gilboa , let there bee no dew , neither let there bee any raine upon you , nor fields of offerings .

GOd who created his creatures hath onely power to curse them , for ejus est ligare cujus est solvere ; God hath onely power to curse the creatures . God curseth the reasonable creature for his sinne , and the unreasonable and senselesse creatures , for the sin of man , Psal. 107.33 . Hee turneth rivers into a wildernesse , and the water springs into drie ground : Creatures are cursed for mans sinne . a fruitfull land into barrennesse for the wickednesse of them that dwell therein , and God cursed the figge tree , that it might be an exemplar to the Iewes . David cursed the mountaines of Gilboa to bee barren , because of the blood that was shed there : when a man was killed under the law , and they knew not who killed him , the elders of the next citie were commanded to take a heifer , and bring it into a rough valley , How the place was barren where the uncertain murther was commited . which is neither eared nor sowne . Deut. 21.4 . that is , which should become rough afterwards , and should not be eared nor sowne ; for the innocent blood that was shed there procured this barrennesse : So did it upon the mountaines of Gilboa .

We must neither curse the reasonable , nor unreasonable creatures , for then a man desireth the Lord but to execute his sinfull passion , and hee maketh himselfe both judge and party here .

We may not curse the reasonable creatures . We must not curse the reasonable creatures , nor use imprecations against them ; because it is a fearefull sin . We have an example of this . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Per me jurant , id est , faciunt de nomine meo juramenti , & execrationis formulam , sic Num. 5.27 . & Esay 65 : 15. Psal. 102.8 . Bi Nishbagnu , jurant in me , that is , they wish all evill to befall me , that I may become an execration . It was the manner of the Iewes when they wished any good thing to a man , they made choice of some notable good person , and they desired that the person to whom they wished well might be like such a man , or such a woman . As Ruth 4.11 . The Lord make the woman that is come into thine house like Rachel and like Leah , which two did build the house of Israel .

The people of the Iewes tooke a good or vile person to be a patterne of their blessing or cursing . So when they cursed , they made choice of some vile man to make him a patterne , as it were , of the curse . Ier. 29.22 . The Lord make the like Zedekiah , and like Ahab , whom the king of Babylon rosted in the fire . So the woman that was guilty of adultery was a curse amongst the people . Num. 5.27 . And here they use cursing against David , that he might become so miserable , as to be a patterne or example of miserie , so that all men might say when they cursed ; The Lord make thee like David .

So we may not curse the unreasonable or senselesse creatures , We may not curse the senselesse creatures . because this curse redoundeth to the Lord himselfe ; and as he who mocketh the poore , reproacheth his maker . Prov. 17.5 . so he that curseth the creatures , in effect , he curseth the creator who made them .

So to curse the creatures as they have relation to man , Not to curse the creatures as they have relation to man . is a great sinne , hee that wisheth evill to the creatures , wisheth evill to the man himselfe ; the Lord forbiddeth in his law to curse the deafe or the blinde . Levit. 14.19 . the unreasonable and senselesse creatures are deafe , and therefore wee should not curse them ; and if the Lord would open the mouth of these creatures , and make them to speake as he did Balaams Asse ; they would say , am not I thy horse or asse , why dost thou curse me ?

Contrary to this cursing , The manner how the people of God blessed others when they did meete . is that custome which was used amongst the people of God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Let not this befall thee . Luc. 20.16 . So David blessed Abigail . 1. Sam. 25.32 . Blessed be the Lord who hath sent thee to meet me , and blessed be thy advice , and blessed be thou . So to blesse men in their lawfull callings . Psal. 129.8 . The blessing of the Lord be upon you . So Ruth 2.4 . Beaz came from Bethleem and said unto the reapers , the Lord bee with you ; and they answered him ; The Lord blesse thee .

The Prophets and Apostles had a singular warrant to curse both the reasonable and unreasonable creatures , The Prophets and Apostles had a warrant to curse . as Peter said to Simon Magus , Thy money perish with thee . Act , 8.20 .

First , they when they cursed , The Prophets and Apostles had the spirit of discerning when they cursed . had the gift of discerning of spirits , and they knew who were reprobates , and against these they used most fearefull imprecations of eternall damnation , as against Doeg , Achitophel , and Iudas , that Psal. 109. from Vers. 6. to the end is a terrible imprecation , which David used against Doeg , because he caused the Priests to be slaine ; The fearefull curse which David pronounced against Doeg . first against Doeg himselfe , Vers. 6 , 7. then against his familie , Vers. 8 , 9. then against his name , honour and goods : Vers. 11 , 12 , 13. and against his eternall salvation . 14 , 15. Set thou a wicked man over him , and let Satan stand at his right hand . Set thou the wicked man over him , the Caldee Paraphrast paraphraseth it , Set thou the devill over him , who is the father of wickednesse , and Satan he taketh not for an adversary , but properly for Satan , as Zach. 3.1 . And because these were castawayes and reprobates : Iudas went to his owne place . Act. 1.25 . therefore the Lord by the mouth of his Prophets , denounced these terrible imprecations against them .

Ob. But you will say , that the Apostles themselves wished fire to come downe from heaven upon the Samaritans . Luc. 9.54 . they spake here in sinfull passion ; how did the Prophets then , and Apostles curse without sin ?

Answ. The holy Ghost as yet was not come downe upon the Apostles , and they were not directed as yet immediately by the holy spirit ; and therefore Christ reproved them . Ieremiah , as a Prophet denounced many threatnings against the wicked enemies of the Church ; yet through passion and perturbation , not as a Prophet , he useth many sinfull imprecations . Ier. 20. The children of God glory in their tribulations . Ieremiah cursed in passion . Rom. 5.3 . but Ieremie fretted in his tribulations : Christ saith , when a man chid is borne into the world there is joy ; but Ieremie cursed the day of his nativity , which was the creature of God , and hee cursed the man likewise that brought the newes ; whereas hee that bringeth good newes should be blessed , wherefore he spake these things in passion , and not as a Prophet of God.

The Prophets of God when they cursed , When the Prophets cursed , they had an eye to the glory of God , and good of his Church . they had an eye still to the glory of God , that his justice might appeare in the punishment of wicked men , and the Church might bee edified by their punishments . Psal. 59.11 . Slay them not , left my people forget , scatter them and bring them downe , O Lord our shield .

Thirdly , the Prophets used these imprecations that they might vindicate their ministrie . If I bee a man of God , then let fire come downe from heaven , and consume thee and thy fiftie . 2. King. 1.10 .

Fourthly , they used these imprecations that the Church might be kept in purity ; Moses was the meekest man in the earth , yet he saith , Smite through the loines of them that rise against him , and of them that hate him , that they rise not against him . Deut. 33.11 . The Prophets curses are to be taken for predictions for the most part .

Lastly , many of their curses are to be taken rather as predictions than curses , as Davids cursing of Ioabs posterity , and it was but for the destruction of the flesh , that the spirit might be saved in the day of the Lord . 1. Cor. 5.5 . So Paul delivered Hymeneus and Alexander unto Satan , that they might not learne to blaspheme . 1. Tim. 1.20 .

What use should the Church make now of these imprecations ? Quest.

They may apply them against the enemies of the Church in generall , but not in particular . Answ.

Seeing particular men may not curse , Quest. Particular men may not curse now . Answ. why are the people commanded to curse Meroz . Iudg. 5.23 .

This cursing was but an approbation of the curse which was already denounced against Meroz .

The conclusion of this is , let us blesse and not curse . How the people cursed Meroz . Rom. 12.14 . Let us remember what tribes stood upon mount Ebal to curse the people , they were the children of the bond woman , for the most part ; but those who are borne of the free woman stood upon the mount Gerazim to blesse ; they who curse are but the children of the bond woman , and shall bee cast out of the inheritance , and shall not inherit with the free womans children .

EXERCITAT . V. Of perjury . Commandement . III. Ezek. 17.16 . As I live , saith the Lord God , surely in the place where the king dwelleth that made him king whose oath he despised , and whose covenant he brake ; even with him in the midst of Babylon shall he die .

THe Lord threatned here a judgement upon Zedekiah , because he breake his oath to Nabuchadnezzar who made him king , and because he brake the Lords owne oath , and the Lords covenant . Ezek. 17.19 . therefore he should die in the midst of Babylon .

Perjurie a great sinne . This perjurie is a high degree of taking of the name of God in vaine ; for when a man promiseth by an oath , hee layeth both Gods verity and justice to pledge ; and God , as it were , layeth his credit in pledge for him . David desired the Lord to be surety for him . Psal. 119.122 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sponde pro servo suo in bonum . Be surety for thy servant for good . In a promissory oath the Lord is surety for a man , and giveth his word for him ; now if hee breake his oath , then he breaketh to the Lord , and maketh his name to bee evill spoken of .

Secondly , when man sweareth , hee bindeth himselfe to bring forth all that which he knoweth , and to performe that which hee promised ; and therefore the oath is called vinculum animae , the bond of the soule . An oath is the bond of the soule . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Num. 30.2 . If a man sweare to binde his soule with a band . Now when hee hath no care to performe his oath , it is evident that there is neither truth nor verity in the minde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Obligatione oblagando animam suam .

Thirdly , these three goe alwayes together , verity in an assertory oath , fidelity in a promissory oath , and an execration , if it be not performed .

In a promissory oath there is double verity , first when a man maketh an oath and is minded to performe it , and secondly when hee performeth it ; A double veritie in a promissorie oath . if a man promise a great thing or a little , and is minded to performe neither of them , hee is a lyar equally in both , as it is an assertory oath ; for all lyes , considered in themselves , All lies considered in themselves are alike . are equall , and none of them is greater than another : the lyars of Pambiditha said , that they could make a camell goe through a needles eye ; if another lyar should say , that he could make a mouse goe through a needles eye , the one is not a greater lye than the other : so if one should sweare to give an hundred pound , and another should sweare to give ten pound , but yet neither of them are minded to performe this ; both these lyes are alike , as they are assertory , one of them is not greater than the other ; but if ye will respect the performing of these two , the performing or not performing of them are not alike ; for if a man withhold an hundreth pound which hee promiseth to give to a poore man , and hee doth not performe it ; his sinne is greater than the sinne of him who promiseth ten pounds , and withholds it . Iustice and judgement how they are taken .

This oath must bee in truth , justice , and judgement . Ezek. 4.3 . When justice and judgement are joyned together in the scriptures , then justice is commonly understood of civill affaires , and judgement of criminall . Psal. 89.14 . Iustice and judgement are the habitation of thy throne , they are verba forensia . 2. Sam. 8.15 . And David reigned over all Israel , and David executed judgement and justice unto all his people . So Iam. 2.13 . He shall have iudgement without mercy , who sheweth no mercy , here it is taken for the execution of iudgement ; Now when the Lord commandeth that we should sweare in truth , in iustice and iudgement . Ier. 4.3 . it is meant that we should testifie the truth both in civill and criminall causes . When Zedekiah had given his hand to Nebuchadnezzar . Ezek. 17.18 . and sworne obedience to him , and brake his oath , then he failed in iustice .

Ob. Whether is a man alwayes bound to performe his promissory oath or not ?

Ans. He is not alwayes bound in a promissory oath ; there is a mutuall promise betwixt a man and a woman that they shall marrie together , When a man is bound to performe his promissory oath . the woman breaketh to the man , here the man is free of his promissory oath ; but if there bee not reciprocatio , a mutuall dealing in the same case , then the bond is not loosed . Example , Iohn sw●reth by an oath to give Thomas so much mony , Thomas againe sweareth to him that hee will give him so many oxen , but not for the money , Iohn breaketh to Thomas , and giveth him not the money ; the question is whether Thomas bee free of his oath in promising him the oxen ? the answere is , hee is not ; but hee is bound to give the oxen , nam specie ad speciem non admittur compensatio hic , that is , Iohn did not promise Thomas the money for the oxen , but in another respect .

Quest. Whether was Peter bound to keep this oath or not ? Thou shalt never wash my feet . Iohn 13.8 .

Answ. All oathes are to bee ratified by the superior , but Christ his superior allowed not this oath . An oath not ratified by the superiour , or when it is a hinderance to a greater good , is not to be kept . Secondly , all oathes have this tacite condition annexed to them , providing that they hinder not a greater good ; Peters oath would have hindered a greater good here ; forthen Christ could not have shewed them a patterne of great humility to wash their feet .

Whether may an oath made by the inferior , with the consent and knowledge of the superior , Quest. bee loosed againe by the superior .

Not , the Canonists give an example of this , Answ. a scholler is sworn not to depart from the schoole beyond the bounds agreed on betwixt him and his creditor , before he make payment at the appointed day ; his father in the meane time commandeth him to returne home ; if he had contracted this debt for his study , hee had a tacite consent of his father , when he put him to schoole , The superiour may not loose the oath of the inferiour which hee hath once ratified . for all necessaries to entertaine him at schoole , and the father by his owne consent is spoiled of his authority ; but much more when he giveth his expresse consent .

But Abraham might free his servant of the oath which he had made him to sweare . Gen. 24.8 . Object . If the woman will not bee willing to follow thee , then thou shalt bee free of this mine oath .

Abraham freeth him of an impossibility , Answ. but there is no impossibility here betwixt the superior and the inferior , when the superior looseth the oath of the inferior in that which he may performe .

When an oath is exacted of a multitude , Quest. whether bindeth it every one in the common wealth , although every one had not sworne the oath .

The oath representative bindeth all the posterity , Answ. as we see in the Gibonites ; An oath representative bindeth the posteritie . therefore after many yeares the seven sonnes of Saul were hanged for the breach of this representative oath . 2. Sam. 21.6 . Although particularly every one of them had not sworne the oath . When Saul tooke an oath of the people that they should eate none till night ; Ionathan was not present when the oath was made . 1. Sam. 14.27 . yet the oath did binde them all ; so the Iewes tooke upon them and their seede to keepe the dayes of Purim . Esth . 9.27 . So the Israelites were bound to carry away Iosephs bones out of Egypt , which their father did sweare . Gen. 37.29 . Exod. 13.19 . So in a representative oath the children are bound to keep that in forma specifica , which their fathers did sweare .

Quest. When a society or incorporation are sworne to keep the lawes in the citty wherein they live , whether are they periured if they breake any of them or not ?

Answ. The statutes of the common wealth whereunto men are sworne are of two sorts , first some of them are propounded with the condition of perjury expressed . Secondly , some of them are but conditionally propounded , The statutes of a commonwealth , how they binde . having the punishment annexed if they breake them : he who breaketh the first sort , where there is an expresse condition of perjury added , this man is perjured ; But if hee breake the statutes of the latter sort propounded conditionally under such a punishment , hee is free of perjurie , if hee undergoe the punishment , because such an oath obliged to obedience or punishment , and the law bindeth either to obedience or punishment ; and if hee refuse to undergoe the punishment , then hee is perjured .

Conclusion . The conclusion of this is , to sweare rashly and without a cause , is from that evill one , Mat. 5.37 . but perjurie is a higher degree from the evill one , and the booke of Gods curse especially lighteth upon his house . Zach. 5. as we see in Zedekiah here .

EXERCITAT . VI. Of blasphemy . Commandement III. 1. King. 21.10 . And she set two sonnes of Belial before him to beare witnesse against him , saying , thou didst blaspheme God and the King.

IN blasphemie let us consider these things . First , wherfore it is called blasphemie . Secondly , wherefore the Iewes condemned Christ as a blasphemer . Thirdly , what ceremonies they used when they heard one blaspheme . Fourthly , the judgements which have be fallen those who have blasphemed .

First , wherefore is it called blasphemie , it commeth from the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ladere famam . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Sundry people doe expresse one and the selfesame thing diversely . Example , 1. King. 2.10 . Sundry people expresse one phrase diversely . Hee blasphemed God and the King. The Greekes commonly expresse this phrase this wayes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Ioh. 19.12 . Whosoever maketh himselfe a king , speaketh against Caesar . But the Hebrewes when they expresse this phrase , they say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . hee hath blessed the king ; and the Seventy , following the Hebrewes say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hee hath blessed the king , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and the Atticks amongst the Hebrewes expresse it otherwayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hee hath spoken well of the king ; that is , hee hath cursed the king , and this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signified 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to blaspheme , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which word is appropriated now to God , when his holy name is blasphemed , and this is done sundry wayes . It is blasphemie to give God names which befit him not .

First when men give to God that which no wayes befitteth him , as when they called Christ a drinker of wine . Mat. 11.19 .

They blaspheme when they speake disdainfully of God. Secondly the name of the Lord is blasphemed , when they malitiously and in disdain speake against the Lord , as Pharoah said ; Who is the Lord that I should know him ? Exod. 5.2 . such was the blasphemie of the sonne of the Israelitish woman . Levit. 24.11 . He blasphemed the name of the Lord , in the originall it is , he pierced the name of the Lord ; such was the blasphemie of the Iewes who said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Perforavit nomen . that Christ did cast out devils through Belzebub the chiefe of the devils . Luc. 11.15 . This blasphemie is properly called the sinne against the holy Ghost ; and they sinne toti , in tote , & totaliter . Toti , that is , having their mindes enlightned , and their affections malitiously set , they reject the whole knowne truth ; In toto , that is , they sinne against the whole law , and cast the law behinde them : And totaliter , they fall away finally from the truth ; To blaspheme this wayes is a most terrible sinne , for it pierceth the side of God : And as the stroakes which are given to the vitall parts are deadly ; so to blaspheme God , of whom we hold out life , that is a most fearefull sinne .

How they condemned Christ as a blasphemer . Secondly , why they condemned Christ as a blasphemer . Iob. 19.7 . Wee have a law , and by our law he ought to die , because he made himselfe the son of God. The law is set down ; Exod. 22. Lev. 19. Deut. 18. that the blasphemer shall die the death ; and the practise of it , Lev. 24. But the Iewes did mis-interpret this law , for first , they generally hold that the sonne of the Israelitish woman was put to death , because when he cursed , he expressed the name Iehova , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so Onkelos the Paraphrast paraphraseth it , Parash eth shema , he expressed the name Iehova ; the Seventy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee named the name Iehova . In this sense they said not , that Christ blasphemed , but they say , hee shall die because he made himselfe the sonne of God. But the law faith , he that blasphemeth the name of God , shall die the death : Now to apply this to him who was the sonne of God and gave the law , was the wresting of the law , therfore they say , We have a law ; it was their law , but not the law of God.

Thirdly , The ceremonies which they used when they heard blasphemie . consider the ceremonies which they used when they heard any blaspheme ; they were two especially : first , they put their fingers in their cares that they might not heare the blasphemie ; Act. 7.57 . and secondly , they rent their cloathes .

How could they rent their cloathes , Quest. seeing the Lord biddeth them rent the heart and not the clothes . Ioel 2.13 .

Hee doth not forbid them simply to rent their cloaths , but rather to rent their heart than their cloaths . Answ. So Thou shalt be called Israel and not Iacob . Gen. 22.38 . that is , thou shalt be called rather Israel than Iacob . So buy wisdome and not gold . Prov. 8.10 . that is , rather , wisdome than gold . When ye make a great feast , bid not your brethren , but the poore . Luc. 14.12 , 13. that is , rather the poore than your brethren . So , he sent me not to baptize , but to preach . 1. Cor. 1.17 . that is , rather to preach than to baptize .

They rent their cloathes when the king died , When , and for whom they rent their cloathes . as David and his men rent their cloathes for the death of Saul and Ionathan . 2. Sam. 1.11 , 12. and for burning of the booke of the law . Ier. 36.23 , 24. and when the temple was destroyed , Ier. 41.5 . and so when they heard the name of God blasphemed . 2. King. 19.1 .

They rent not their cloathes but when they heard an Israelite blaspheme , and therefore they gather that Rabsakeh was an apostate Iew , because they rent their cloathes when they heard him blaspheme . 2. King. 19.1 .

They rent their cloathes when one died who was neare unto them in bloud . Gen. 37.34 . Le. 13.45 . and 21.10 . the Priest is forbidden to rent his cloathes ; therefore they gather that others might rent their cloathes for the death of their friends or kinsmen , they rent the forepart of their cloathes , How they rent their cloathes . but not behinde , or the sides , or beneath , save the high Priest , hee rent his cloathes beneath ; and the measure of the renting was an hand bredth , and this was onely the upper garment .

Quest. What is the reason that men rent not their cloathes now for griefe , seeing it was commanded to the Iewes .

Answ. Something nationall , ceremoniall , and morall commanded to the Iewes . Some things were commanded to them as nationall , and some things as types , and some things as morall ; these things which were nationall doe not bind us now , as to put dust upon the head in the day of humiliation , to goe in sackcloth , to anoynt the face and such ; those which are typicall doe not binde us ; but onely morall precepts doe binde us , as to rent the heart , &c.

The judgement of God upon blasphemers . Fourthly , see the judgements of God that have come upon blaspemers ; as upon Iulian the Apostate , who dyed casting up his bloud against the heaven . Vpon Arrius , who died scouring out his guts ; upon Olympus an Arrian Bishop , who denying the trinitie , was stricken with three thunderbolts from the heaven , and killed in a bath .

Conclusion . Ecclus. 23.12 . There is a word that is cloathed about with death , God grant that it be not found in the heritage of Iacob ; here the blasphemer is brought in , as carried to the place of execution in his mourning apparell ; blasphemie is cloathed with death ; therefore all Christians as they would shunne eternall death and be cloathed in white , let them shunne this blasphemie .

EXERCITAT . VII . To give God his right titles and attributes . Commandement III. 2. King. 2.14 . And he tooke the mantle of Elijah that fell , from him , and smote the waters , and said ; Where is the Lord God of Elijah Aphhu .

WE have spoken of the negative part of this commandement , that wee should not take the name of God in vaine . When the Lord called his Prophets he confirmed them in their calling by sundry signes . Now wee come to the affirmative , to use the name of God reverently in prayer , in swearing , and vowing .

The Lord , when hee appointed his Prophets , used sundry signes to confirme them ; he touched Esaiahs lips with a cole from the altar . Esay . 6.6 . so he touched the mouth of Ieremiah . Cap. 1.9 . Then the Lord put forth his hand and touched my mouth . So he biddeth Ezekiel , eate the booke , Ezek. 3.2 . so hee appointed Elisha by casting the mantle of Elijah about him . 1. King. 19.19 . and to this Christ alludeth : Luc. 24.49 . Allusion . But tarry ye in the citie of Ierusalem untill ye be cloathed with power from on high .

Now when Elisha was cloathed with this mantle of Elijah he stroke the waters with his mantle , as he saw his master doe before ; and the waters not being divided , as hee saw Elijah divide them before with the same mantle , hee cryeth out , where is the Lord God of Elijah Aphhu .

The question is , whether this word Aphhu should bee joyned to the words going before , or to the words following : Some joyne it to the words following , and reade it this waies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sic legitur . Vbi est Iehova Deus Elijae Aph-hu ? & percussit aquas . he himself smote the waters , that is , Elijah himselfe , but the words should be joyned with the words going before , Where is the Lord God of Elijah Aph-hu . For they are distinguished from the words following by the point Pesik , and Aph-hu , are joyned together by the Euphonick accent Maccaph , which sheweth them to bee but one word ; the words they are to bee read as a prayer , Elisha calling upon the God of Elijah by his title and attribute Aph-hu .

Reasons proving that Aph-hu is a proper name of God. Now that this is one of Gods attributes , first it is proved ; because the Seventy never do translate it .

Secondly , because Aquila and Symmachus translate it here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifieth the hid name of God , and Hu is often times joyned to the proper name of God Iehova : Lament. 1.18 . So to the name Peli , hu peli Dan. 8. So to the Messias . Zach. 9.9 .

Thirdly , the Chaldee paraphrast doth not translate it , but paraphraseth it this wayes ; Suscipe petitionem meam Domine Deus Elijah Aph-hu .

Fourthly , the Iewes at this day in the beginning of their prayers , they begin their invocations thus , Aph-hu , qui es ante orbem conditum , & Aph-hu a quo conditus est orbis .

Lastly , the ancient Iew Abrabaniel commenting upon this place , putteth Iehova for Aph-hu : by these reasons wee may perceive , that all those take it for a proper name of God.

A speciall part of Gods worship to know his names and attributes . It is a speciall part of Gods worship to use his names , titles and attributes reverently , now if this his name should be passed by and neglected , were not this a taking of the name of God in vaine ?

So we should studie to know his other names which are revealed to us , as Shem , and Iehova and Shecina . Exod. 29.45 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , power : Luc. 22.63 . at the right hand of the power , and many such .

But where the names are altogether hid , as Hu Peloni Almani contracted Palmoni . Daniel 8. these we should not search .

EXERCITAT . VIII . Of a lawfull oath . Commandement III. Ier. 4.3 . Thou shalt sweare , The Lord liveth in truth , judgement , and righteousnesse .

FIrst wee must sweare by the Lord , it is a principall part of his worship . Esay . 45. Deut. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and it is expressed some times this wayes , qui iurant Laihova , to the Lord , that is , by the Lord , Esay . 29.18 . 2. Chron. 15. Zeph. 1.5 .

We must not sweare by the creatures , We may not sweare by the creatures . for they cannot beare witnesse of the truth and falshood of the heart .

But the children of God seeme to have sworne by the creatures . 1. Sam. 25.26 . As the Lord liveth , Ob. and as thy soule liveth .

The first part of these words is an oath , Answ. When wee sweare directly by God , the creatures may be named . but the latter part containeth an asseveration or obtestation onely conjoyned with the oath ; for although wee may not sweare by the creatures , yet when wee sweare directly by God , in the forme of the oath we may name the creatures , and present them before God , that he would take vengeance of us , if we lie and sweare falsly . Ier. 38.16 . So the king sware to Ieremiah , saying , as the Lord liveth who made us this soule , I will not put thee to death ; and it is to be observed , that these two are distinguished in the Hebrew phrase which cannot be so distinguished in another language ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vivat Iehova 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vivat anima tua 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in forma piel , significat vitam habere in se vela se . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in forma paul , passive significat vitam habere ab alio , & non a se . when God is named in the oath , it is Chai Iehova , but when the creature is named , it is but Che ; the first signifieth him that hath life in himselfe , and giveth life to others ; and therefore we should sweare onely by him , the second signifieth , that which hath life of another , and therefore we should not sweare by it .

When the Prophets speake of idols they say both Chai and Che ; they say Chai , because the idolaters thought their gods to be living gods , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vivat Deus tuus o Dan , & vivat mos Beer-sheba . and Che ; because , according to the truth it selfe , they had no life in them , as Amos 4 14. Chai cloecha dan , veche derech beer-shabhang .

If the name of the Lord be not called on either expresly , Quest. or understood , it is not an oath .

When one saith , the Lord knoweth I speake the truth , whether is this an oath or not ?

Answ. When a speech is pronounced by way of enunciation it is not an oath , but when is is pronounced by way of invocation it becometh an oath . These words may bee considered two wayes , either enunciativè , or invocativè , when one purposeth to call God for a witnesse , as Gal. 1.20 . Before God I lye not . So when Peter said , thou knowest that I love thee , Ioh. 21.15 . here it is the forme of an oath ; because they call God for a witnesse that they speake the truth in his presence : but if it be spoken onely by way of enunciation , shewing that they speake the truth , then it is not an oath .

Quest. If a man sweareth by the creatures , whether is hee bound to keepe such an oath or not ?

Answ. Hee is bound to keepe the oath , else he should commit a double sinne ; first to sweare by those who are not gods , and secondly because he keepeth not his oath ; hee is bound to keepe the oath to the Lord , Whether a man be bound to keepe the oath which he hath sworne by the creatures . whose majesty and glory shineth in these creatures , but if hee should sweare so by the devill , that oath obliged him not , because he is an enemie opposite to God altogether ; and the goodnesse of God is not seene in him , as in other creatures .

If it be said that he who sweareth by the creatures amisse forsweareth himselfe ; Obj. then hee who sweareth the truth by the creatures , hee sweareth by God : hee dishonoureth God when hee sweareth by the creatures falsely , therefore hee honoureth God when hee sweareth by the creatures truely .

This will not follow , Answ. for many things will redound to the honour of God by the creatures , Albeit the swearing by the creatures falsely dishonour God , yet it doth not honour him to sweare by them truly . & yet they are not to be honoured with that honour which is due to God. Example , if a man bee drunke with wine , the abuse of the creatures redoundeth to the dishonour of God , but when wee use the creatures moderately , wee honour God , but yet wee give not divine worship to the creature , & multa sufficiunt ad contumeliam Dei quae non sufficiunt ad cultum Dei , many things doe dishonour God which are not fit meanes to worship him .

He that sweareth must sweare by the Lord , We must not sweare by idols . we must not sweare then by the name of idols . Exod. 23.13 . I will not remember their gods , so Psal. 16. I will not take the name of their gods in my mouth . They that sweare by the sinne of Samaria and say , thy God O Dan liveth , and the manner of Bersheba liveth . Amos 8.14 . the manner of Beersheba , that is , The manner of Beersheba what . the formes and rites of the worshiping in Beersheba , as the Chaldee Paraphrast paraphraseth it .

One may take an oath of an idolater as Iacob tooke an oath of Laban when hee swore by his false gods . Gen. 31.53 .

But a man may seeme this way to be guilty of idolatry , Obj. for now hee giveth the idolater occasion to sweare by his idols , and if it be not lawfull to sell an idoll to an idolater , for then thou strengthenest him in his idolatry , how then is it lawfull to take an oath of an idolater ?

If a Christian should compell an idolater to sweare by his idoll , then he were guilty of his idolatry . Iosh. 23.7 . Neither make mention of the name of their idols , How a man is not guiltie of idolatry , albeit he make the ido●ater sweare by his idoll . nor cause them to sweare by them . Hee who selleth an idoll to an idolater , is guiltie of his idolatrie , as he who putteth a sword in a mad mans hand is the cause why hee murdereth ; but hee who accidentally onely is an occasion to another mans sinne , the sinne is not his , but the persons who committeth it ; wee may use the sinne of another man lawfully to our good , when that which we aske of him , if he please , he may doe it without sin ; it is sin then to him , because hee doth it not rightly ; but it is no sinne to thee , When we may use another mans sinne for our good . because thou askest of him a thing lawfull ; and therefore thou dost not communicate with him in his sinne . Example , a man commeth to borrow money of an Vsurer , the Vsurer if he please might lend the money freely without vsury ; therefore the borrower may safely borrow money , albeit hee seeke so much for the loane of his money : So a Christian may take an oath of an idolater , why ? because the idolater if hee pleased might sweare to him by the true God ; now when the idolater sweareth to him by a false god , the Christian partaketh not with him in his idolatrie , but seeketh onely to secure himselfe , Why a Chrishian maketh the idolater sweare by his idoll . and this hee seeketh by swearing , but not by swearing by the false god : but if a man should come to seeke helpe of a witch , this were altogether unlawfull ; for a witch cannot bee in a covenant with the devill , but she must sinne ; therefore a man cannot seeke helpe of her .

Quest. Whether is the idolater more bound when he sweareth by his false god , then when hee promiseth by his simple promise ?

How the oath which an idolater hath made by his idoll doth binde him . The oath in it selfe is no more then a simple promise , for it cannot bee an oath , nisi prima veritas adducatur in testem , who is God himselfe : but yet if yee will respect the evill enformed conscience , who taketh this idoll to be a true God , then the idolater is more bound by his oath then by his simple promise ; because all Divines agree in this , that an erring conscience bindeth a man that he shall doe nothing against it . Rom. 14.14 . If he judge a thing to be uncleane to him , it is uncleane , and if he judge a thing to bee holy to him , it is holy ; the erroneous conscience of the idolater doth not change the nature of the thing , but onely to himselfe who thinketh so of his idoll ; but not to him who thinketh otherwayes of the idoll .

Whether is it a greater sinne to sweare by the true God falsely , or to sweare by the false god truely ? Quest.

It is a greater sinne to sweare by the true God falsely , Answ. for then he sinneth against the first commandement ; but when he sweareth by a false god truly , A greater sin to sweare by the true God falsely , then by a false god truly . he sinneth against the third commandement ; when hee sweareth by the true God falsely , it directly overthrowes all internall confidence and worship of God ; but when hee sweareth by a false god truely , hee overthroweth the externall meanes of Gods worship , to wit , swearing by him .

The conditions of an oath are these : first , The first condition of an oath . it must bee in veritie , all men naturally are lyars . Rom. 3.4 . Therefore God hath found out an oath to secure men the better . Heb. 6.17 . God sweareth himselfe , to secure men , for God willing to shew unto the heires of promise more abundantly the immutabilitie of his counsell , confirmeth it by an oath , that is , by two immutable things , Why the Lord himselfe sweareth . by which it was impossible for God to lye , we might have a strong consolation . It is unpossible that God can lye , yet to helpe our infidelity he addeth an oath ; men trust more to an oath then to a simple promise : for many men will lie , but will be loath to forsweare themselves ; & an act of religion bindeth more than a simple promise ; and when God sweareth , he layeth two bands upon himselfe , first that he lye not , secondly , that he forsweare not : the Apostle calleth Gods promise , Why God will have man to sweare to his neighbour . and his oath , two immutable things . Heb. 6.18 . men are naturally lyars , therefore as God sweareth , to secure man , so hee will have man to sweare to man to secure his neighbour ; and man knowing that God is both the witnesse , and the Iudge , this secureth him .

The oath must bee in veritie ; there is an agreement betwixt the minde and the matter , and this is metaphysica veritas ; Veritas Metaphysica . Logica . Theologica . the second is ad●quatio lingua & rei , and this is logica veritas ; and the third is , when there is adaquatio rei , lingua & conceptus , when the matter , the the tongue , & the minde agree , and that is , theologica veritas .

When there is an agreement betwixt the tongue and the matter , this is a materiall truth ; when there is an agreement betwixt the minde and the tongue , A threefold veritie . this is a formall truth ; when there is an agreement betwixt the minde , the matter , and the tongue , this is both a materiall and formall truth : A threefold falsehood . So when there is a disagreement betwixt the matter and the tongue , this is a materiall false oath . Secondly when there is a disagreement betwixt the minde and the tongue , this is a formall false oath ; but when the minde the matter and the tongue differ , then it is both a materiall and formall false oath . Esay . 59.13 . Conceiving and uttering from the heart words of falshood .

In an assertorie oath , it is most requisite that the verity of the mind and the matter goe together ; but in a promissory oath , it is most necessary that the heart and the tongue goe together . An oath must be in judgement .

The second condition of an oath is that it be in judgement , that it bee not a rash oath . Levit. 5.1 . and this is actus prudentia non justitiae , it is an act of prudencie and not of justice . It is not enough to know , that it is a truth which he sweareth , and that it be a matter of weight , but also whether he may be beleived without an oath . An oath is not simply required of a man as theologicall vertues are .

An oath is not simply required of a man , as humility , and prayer , and such ; but onely necessary as repentance is after a mans fall : if man had stood in innocency , there had beene no use of these oathes , they are onely then necessary as letting of bloud is necessary to the body , which should be advisedly and sparingly done , to use it ordinarily is dangerous .

When a man sweareth rashly , Whether a man may keepe the oath that is made rashly . here judgement is required to know whether hee should keepe such an oath or not . David swore rashly that hee would kill Nabal , yet hee was better advised , and with judgement retreated his oath . 2. Sam. 25. The rest of the tribes swore that they would give none of their daughters to the tribe of Benjamin , yet they gave them the daughters of the men of Iabesh Gilead afterwards , being better advised ; and because the daughters of the men of Iabesh Gilead were too few for them , The tribes repented them of the rash oath made concerning Benjamin . they bad them goe to the feast of Shiloh where the maides came forth to dance in the vineyards , and there to take them wives . Iudg. 21.21 .

The third property of an oath is , that it be in justice , The third condition of an oath . that is to say , when hee is called upon in necessity to sweare : it is not enough that hee sweare the truth , and that he sweare advisedly with judgement ; but also hee must bee called to sweare , and it must be laid upon him by a Iudge : Christ saith , when the Comforter will come , How the holy Ghost convinceth the world of sinne , justice , and judgement . Iudicium Libertatis . Potestatis . he will reprove the world of sinne , and of justice , and of judgement . Ioh. 16.8 . Of sinne , that is , of infidelity opposite to verity . Of judgement , that is , of rash judgement concerning others , when they take upon them judicium libertatis and have not judicium potestatis , that is , when they judge having no calling to judge : Thirdly hee will reprove the world of justice ; because man is an unequall judge , taking that to himselfe which is onely due to God ; now when the Comforter came , he reduced sinne into verity , rash judgement into true judgement , and this unequall justice to right justice , answerable to these three which are required in an oath , and when an oath wanteth any of these three , then it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the evill one . Mat. 5.27 .

Of the word AMEN , whether it bee an asseveration or an oath .

IT is commonly taken for an asseveration , but it is not a simple asseveration , but an oath ; for Christ calleth verity into witnesse , who is God himselfe , who is Amen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Revel. 3.14 . and Elohe Amen . Esay . 56.16 . These two are equivalent in the old testament , as I live , saith the Lord ; and in the new testament , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ioh. 1.51 . Therefore when the Lord saith , I live , and saith , Amen , it is all one . The Chaldees say , Kim Ana , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 constans & firmus ego , for Gods truth is his life , and his life is his truth ; and it is all one when he affirmeth a thing by himselfe , and by his Amen .

Amen , Amen , I say unto you ; the Chaldees would translate it , How the Chaldee interpret amen . I sweare , I sweare unto you : wee read never that any of the Prophets or Apostles used this word Amen in an oath , but onely God , or his sonne Iesus Christ : because they cannot sweare by themselves , having the Lord to sweare by , who is greater than themselves .

Why the Church useth amen at the end of her prayers . And the Church useth this word in the end of her prayers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fiat : because all the promises in God are yea and amen in Christ . 2. Cor. 1.20 . therefore she is perswaded that the Lord will grant her petitions ; and it is better translated , so it is , than , so let it be ; it is not only a wish or a desire of a thing to be so , but also an assurance that the thing is granted .

Three sorts of amen in the Talmud . The Iewes in the Talmud made three sorts of unlawfull Amen ; the first was Iethomah , pupillum , when one saith Amen ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and understandeth not to what , as children ; the second is ●atuphah , raptum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when one saith Amen before prayer be ended ; and the third is , Ketuphah , soctum , that is , when one by turnes divideth his thoughts betwixt God and the world , now hee prayeth , now his minde runneth after his worldly businesse ; then he prayeth againe , and so his minde runneth after the world againe .

De juramento coacto .

IF a man bee taken by theeves ; Quest. and they make him to sweare to doe such and such things , whether is hee bound to keepe this oath or not ?

He is bound to keepe this oath , if it be in malis poena , Answ. onely , Psal. 15.4 . although it be to his owne hurt ; but if it be sinne in it selfe , he is not bound to keepe it .

But hee is enforced to this oath , Ob. Answ . The will of man cannot be compelled . therefore he is not bound to keepe it .

The will of man cannot simply bee compelled , for when a man doth a thing for feare of greater evill , he is not judged to doe it unwillingly ; for although at the first , it would seeme to be against his will , yet the feare of greater evill maketh him to bee willing ; and in this action of redeeming himselfe from theeves , three things are to be considered : first , the action of him that sweareth ; secondly , he who compelleth him to sweare ; thirdly , the matter which he sweareth .

First we consider the action of him who sweareth , Whether a man is bound to performe his oath made to theeves . the action is good , because redimit vexationem suam , and nature teacheth a man to redeeme his liberty ; and if it bee an action of mercy to redeeme another from the hands of theeves ; much more is it an action of mercy for a man to redeeme himselfe : but if wee consider the oath upon the theeves part , who maketh the captive to sweare , then it is altogether unlawfull . Thirdly , the matter must be considered which they make him to sweare , if the matter be onely losse of his goods , then he is to keepe his oath . Psal. 15.4 . but if the matter of the oath be sinne in it selfe ; then he is not to keepe it .

A man is obliged to 〈◊〉 performe his oath to the theeves : in the court of conscience albeit not in the courts of men , Againe wee must distinguish betwixt the court of conscience and the courts of men ; the oath made to theeves is not valide in the courts of men , because hee was enforced to it . If a man to supply his necessity borrow money from an usurer , here is a necessitie ; but no externall necessitie compelling him by force : therefore he is bound here in the courts of men to keepe his promise ; but when the thiefe compelleth him , this necessitie bindeth him not in the courts of men , quia est vis major , but in the court of conscience hee is bound to keepe his oath , although there bee no externall compulsion .

De juramento incauto .

A Man taketh an oath of another ignorantly , and the swearer sweareth deceitfully unto him ; yet if the Lord who is the principall contracter allow or command the thing which he sweareth , Whether a man is bound to keepe the oath which he hath sworne , being deceived through ignorance . the oath is not null , although hee that is the second contracter be deceived , as we see in the example of the Gibeonites ; Ioshua was deceived by them when they made an oath to him deceitfully ; yet the oath abode firme and sure , and obliged the posterity , because the Lord God himselfe was the principall contracter .

Maimon . Tom. a. tract . de Regib . cap. 7 sect. 10. The Lord commanded when they came neare any citie to fight against it , first , that they should receive the seaven precepts of Noah ; The conditions of peace that was offered to the nations . secondly , that they should become tributaries ; and thirdly , that they should become servants to the Iewes : but the Lord excepted still the Moabites , & Ammonites , that no peace should be offered to them ; and notwithstanding that Ioshua had offered peace to the seaven nations , yet they contemned the peace , because the Lord had hardened their hearts and was to destroy them .

And the Hebrewes say , Three things given them in choise . when the messenger did offer peace to them , they had three things in commission to them . First , fugiat qui vult ; secondly , dedat se qui vult ; and thirdly , pugnet qui vult : and they say , that the Gergafites of all the seaven nations accepted of the conditions of peace , therefore they are not reckoned amongst the rest . Deut. 20.27 . Iosh. 9.1 . the Gibeonites who were of the Hivites , at the first refused the conditions of peace with the rest ; but seeing the rest miserablie put to the sword , by deceit they entred in conditions of peace with Ioshua : here the oath which Ioshua made with them , did binde him ; because it was according to the intention of the lawgiver , & error persona non irritat contractum .

The conclusion of this is . Conclusion . Seeing God is both the judge and the witnesse in an oath , wee should not call him to witnesse in an untruth ; neither sweare falsely , Lest the booke of Gods curse light upon the house of the swearer . Zach. 5.

EXERCITAT . IX . Of the gestures which they used in swearing . Commandement III. Exod. 17.16 . And Moses built an altar , and called it Iehova Nissi , for hee saith , because the Lord hath sworne that hee will have warre with Ameleck from generation to generation .

Diverse readings of this place . Exod. 17.16 . THis place is diversly read , some read it thus , Hee set up a trophee of victory , and called the name thereof Iehova Nissi , or the Lord is my banner ; and he said , because the hand of the Lord was against Amaleck , in abscondito lana , that is , when the moone is in the conjunction with the sunne , which is the last day of the moneth ; so Prov. 7.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Here they make that to bee one word , which should be two , Cesiah , for Ces jah .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Others read it thus , And hee said ; because the hand of Amaleck was against the throne of the Lord ; therefore there should be warre from generation to generation .

The best reading of it . But the best reading is , And he said , because the hand was upon the throne of the Lord , the battell of the Lord shall be against Amaleck from generation to generation , that is , the Lord laying his hand upon his throne , hath sworne that there shall be a perpetuall warre with Amaleck . When they swore they laid their hands upon some solemne thing . Here is an allusion to the forme which they used in swearing , to lay on their hand upon some solemne thing when they swore ; as Abrahams servant put his hand under his masters thigh . So they used to sweare at the altar . 1. King. 8.31 . If the oath come before thine altar in this house . So they used to lay their hands upon the altar , hence came that phrase tangere aras : now the Lord speaking after the manner of men here , is said to lay his hand upon his throne , that is , to sweare by himselfe , for hee hath no greater to sweare by . Heb. 6.

This ceremony in swearing is expressed some times by laying on the hand , Ceremonies used in swearing . and some times by lifting up the hand ; when the hand is holden up to the heaven , Vibrare manum , & levare manum quid . it is a signe of swearing . Gen. 14.24 . so Esay . 3.7 . To lift up is taken for swearing ; but vibrare manum , est habitus percutientis . Ezek. 36.7 . to shake the hand to and fro . Psal. 106. Esay . 11.15 . and sometimes to lift up the hand is a signe of helpe , and favour , as men put the hand to helpe them that are weake . Psal. 10.33 . and sometimes it is the gesture of him that prayeth . Esay . 49.22 .

Marke the goodnesse of God who beareth so much with mans infirmity ; first he promiseth unto him , God sweareth to us bearing with our infirmities . then hee affirmeth unto him , then hee sweareth to him , and then hee expresseth the oath by the gestures , and manners of men , for a mans greater assurance ; and last he setteth his seale to confirme all in the sacrament ; and here we have great cause to bee humbled for our infidelitie , and to magnifie the mercy of God who condescendeth so farre unto us , to the end , we should not be faithlesse but faithfull . He that beleeveth not God maketh him a lyar , because he beleeveth not the record that God gave of his sonne . 1. Ioh. 5.10 . He that beleeves not Gods record maketh him a lyar , but much more doth he make him a lyar who beleeveth not his oath , and his sealed promise .

The Lord sweareth laying his hand upon his throne , Lawfull to sweare laying the hand upon the Scriptures . therefore to lay their hand upon the holy scriptures when they sweare , is a thing lawfull : for they doe not sweare by the scriptures , but they use that signe to affect them more in their oath . So Abrahams servant laid his hand under his masters thigh , and they swore beside the altar , or laying their hand upon the altar .

The accomplishment of this oath against Amalecke . The accomplishment of this oath against Amaleck is perpetuall warre , for the rooting out of the Amalekites : we read how angry the Lord was with Saul for sparing of them . 1. Sam. 15.11 . and how the Hagagites , as Haman and his posterity were rooted out . Esth. 9. which was the effect of this curse : and many of them fled to Macedonia , and changed their names ; ( therefore the Seventy in Esther translate an Hagagite , a Macedonian ) so their name was rooted out under heaven .

Some good people of other nations but none good came of Amalecke . The curse was so upon the Amalekites , that none proved good of them ; but yee shall finde some good men and women of the posterity of other cursed nations , as of the posterity of Ham , Ebedmelech the black more . Ier. 38.7 . of Esau , Iob : of the Cananites , Rahab : of the Hittites , Vrijah : of the Iebusites , Arauna : of the Moabites , Ruth . of the Philistims , the Cherethites , the Pelethites , and the Gittites ; and of the Hivites came the Gibionites or Nethinims : but none came of the cursed posterity of the Amalekites , because the Lord commanded them to be made cherem execrable .

Conclusion . The conclusion of this is , as wee should reverently sweare when we take the name of God in our mouthes ; so we should use reverent gestures in swearing .

EXERCITAT . X. Of Vowes . Commandement . III. Psal. 76.11 . Vow and pay unto the Lord your God , &c.

A Vow is a promise deliberately made to God , What a vow is . of some good things to be performed , if it be not disannulled by the superior . Deut. 23.23 . Exitum labiorum servabis , that is , thou shalt performe thy vowes .

In this promise a desire is not sufficient to make a vow , What is sufficient to make a vow . neither is the purpose or intention sufficient to make it , unlesse hee who voweth have a minde to oblige himselfe ; it sufficeth to make a vow , if hee hath resolved in his minde although hee hath neither spoken it by word or writ .

Secondly , it is said , deliberately made ; for a promise in a sudden passion , without due consideration , maketh not a vow ; how great this deliberation should be , In canon : mulier : qua habet similem . 26. the Glosse saith , Iudicium quod sufficit ad obligandum diabolo , sufficit ad obligandum Deo , but this is a false ground , for any sudden or hasty motion bindeth a man to the devill , but there must bee a full resolution or a full consent to binde a man by his vow .

Thirdly , it is said , of some good thing ; A man must not vow that which is sinne in it selfe . to exclude things that are evill in themselves ; for a man may not vow that which is sinne in it selfe , as those who vowed that they would neither eate nor drinke untill they had killed Paul . Act. 23.12 .

There are some vowes de malo & ad malum ; Three sorts of vowes . some de bono male , and some de bono bene : that which is de malo & ad malum , should not be kept ; Secondly , that which is de bono male , as if a man should vow to give almes , that he may be seene of men ; hee should give his almes , but leave the end : a man keepeth a concubine , hee voweth that that day that she beareth him a sonne , hee will give so much to the Church ; hee should give that which hee voweth , to the Church , but leave his concubine . And thirdly , de bono bene , and these vowes hee is bound to performe .

What things wee may not vow . A man may not vow that which hindreth a greater good ; Peter vowed that Christ should never wash his feet , Things that hinder a greater good . this vow would have hindred a greater good , and therefore it should not be kept .

Things that are not in our power . So he may not vow that which is not in his power : Example , a man that is married may not vow abstinence from his wife , Things absolutely necessarie . nor the woman from her husband ; the reason is , because the man hath not power over his body , but the wife ; neither hath the woman power over her owne body , Wee may not vowe trifles . but the husband : 1. Cor. 7.4 . but yet the man may things without the consent of the wife , because hee is vow other her head , so hee may not vow that which is absolutely necessarie , as to vow he will die : so he may not vow a trifle , as to lift a straw .

Vowes must have the consent of the superiour . If it be not disanulled by the consent of the superiour . Superiors are God in the highest degree ; husbands to their wives , parents to their children , masters to their servants , Who are our superiours . &c. in the lower degree . If the consent of the superior be not to the vow , then it is null . A man voweth things which are free or indifferent to him ; to marry or not to marry is a thing in it selfe indifferent , yet it is not simplie free to thee ; and if thou vow such a vow and have not the Lords consent in it , who is thy superior ; then thy vow is null : thou hast his consent when he giveth thee the gift of continencie , When wee have the Lords consent in our vowes . that thou canst liue without marriage ; but to all he giveth not this gift . Mat. 19.12 .

Whether may a man vow that which hee is bound to performe by the law . Quest.

He may vow that which hee is already bound to performe ; Answ. Thom. tom. 4. dist. 38. q. 1. art. 2. quest. 11. neither doth this derogate any thing from the law of God , as though his vow were more then Gods law by which he is obliged already ; hee doth onely this to helpe his owne infirmity and weakenesse : How a man may vow that which he is bound to doe already . there are some things which are not commanded in the law to us , and they are both materially and formally left free to us , and such things we may vow : there are other things which are commanded by the law , which are not altogether voluntary , and left free to us ; if a man make a vow of such a thing , it is a materiall vow onely , Votum Materiale . Formale . but not a formall vow . Example , 1. Sam: 1.11 . When Hanna vowed that shee would dedicate her sonne to the Lord , this was the materiall part of her vow , shee was bound to this , because hee was a Levites sonne . Num. 1.3 , 4. The materiall part of the vow is commanded by the Lord , but the formall part is voluntarie to us . but besides this , she vowed him to be a Nazaret unto the Lord ; this was the voluntarie and formall part of the vow . So Iacob was bound by the law of the Lord to have God for his God , yet he voweth , if the Lord would bring him backe againe from Mesopotamia safely , then the Lord should be his God. Gen. 28.21 . this was the formall part of his vow . So David , Psal. 119.106 . Why we should vowe that which wee are bound to performe . I have sworne and will performe it , that I will keepe thy righteous judgements : David was bound to keepe the Lords judgements , yet because hee was so ready to fall , hee addeth this oath to strengthen himselfe , and to enable him for the keeping of the commandements .

Levit. 27.26 . Obj. No man might vow that which was the first borne ; for that was the Lords already ; therefore it may seeme that a man may not vow to binde himselfe anew againe , because he hath bound himselfe already in baptisme .

The first borne of the beasts were so the Lords , Answ. that they could not bee dedicated or vowed over againe : a beast when it is given to God , The difference betwixt the dedication of the first borne of beasts and man . it is not liberum agens , to fall from the dedication againe , it is mere passive in the dedication : but man after that he is dedicate to God in baptisme , he is a creature that worketh freely , and sinneth often : therefore hee may vow anew againe to strengthen himselfe that he fall no more .

The difference betwixt the vowes under the Lawe and under the Gospell . Wee must put a difference betwixt the Iewish vowes under the old testament , and our vowes under the gospell : under the law , vowes were a part of Gods worship ; but now they are not a part of Gods worship : they are not pars cultus now , sed ad cultum ; the Church of Rome take them still to bee a part of Gods worship .

Obj. The Prophet Esay saith , that wee shall vow under the gospell . Esay . 19.21 . Yea they shall vow a vow unto the Lord , and performe it . Then it may seeme that our vowes are a part of Gods worship now under the gospell , as they were under the law .

Answ. The holy Ghost expresseth the estate of the Church under the new Testament by legall termes oftentimes . When the holy ghost speaketh in the old testament of the estate of the Church under the new , hee often times useth legall termes as Malachi 3.3.4 . He shall purifie the sonnes of Levi that they may offer unto the Lord an offering in righteousnesse , then shall the offering of Iuda and Ierusalem be pleasant unto the Lord , as in the dayes of old , and as in the former yeares . And so by vowes , the Prophet Esay meant , the spirituall worship which wee shall performe to the Lord under the gospell .

Quest. Whether may a man vow now under the gospell or not ?

Answ. What things a man may vow under the Gospell . He may vow those things , quasunt necessaria propter aliud , sed libera in se . Example , a man is overtaken with wine , and hee is drunke ; hee voweth abstinence from wine , this vow may bee a lawfull vow : First , if hee restraine it not to one certaine day : The conditions of a vowe under the Gospell . Secondly , that he put no part of holinesse in it ; for the kingdome of God standeth not in meat and drinke . Rom. 14.17 . Thirdly , that hee place no merit in it : Fourthly , that it take not away his Christian liberty , but onely restraine the use of this liberty ; this way when he useth his vow , hee maketh it a fence to the commandements of God.

A vow is a straight obligation to binde us to God , marke the phrase of the holy ghost . Psal. 56.12 . My vowes are upon me , that is , I am bound to doe this : the Hebrewes use this proposition , Gual , super , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Super me stint vota tuae o Deus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hic notat of ficium , id est , teneor persolvere votatua . Quest. for the duties which we are to performe to any . Super nos est tradere eum in manum regis . 1. Sam. 23.20 . this dutie lieth upon us , or wee are bound to doe it , so Nehem. 6.10 . they are said detineri voto , to be holden with their vow .

Whether doth a vow binde us more strictly than an oath ?

If it be a solemne vow , and an oath be interposed , Answ. Whether an oath or a vowe doth binde more strictly . which is the bond of the soule . Num. 30.3.4 . Then the vow bindeth more then the oath ; but if it bee a simple vow , then it bindeth not so strictly as an oath : necessity looseth a simple vow , but necessity breaketh not a mans oath ; therefore a mans oath bindeth him more straightly , then his simple vow .

Necessitie looseth a simple vow , Necessitie breaketh a simple vow , but not an oath . the Rechabites vowed that they should never lodge in houses , but in tents ; but necessity compelled them to breake this vow , when Nebuchadnezzar came to besiege Ierusalem . Ier. 35.

Whether is a thing better done with a vow , Quest. or without a vow ?

Those things which God hath commanded in the scriptures to be done , Answ. What things are better done with a vowe , and what not . when a vow is added to them they are better done then with a vow : But those things which God hath left free to man , and hee hath not a certaine calling to doe them ; it is better to doe them without a vow : when thou addest a vow to the thing which God commanded thee to doe , then thou doest offer both the tree and the fruit to the Lord ; but when thou vowest these things for which thou hast no certaine calling , thou doest not offer the tree to the Lord , and the fruit he will not accept .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sacrificium retributionis a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 retribuere , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pax . When the vow is vowed , we must study to performe it . Shillem is called sacrificium retributionis ; because when they were in danger , they vowed , and when they were freed they performed it : this word cometh first from Shallam retribuere , and then from Shalum pax : because when a man payeth his vowes to the Lord , then he getteth peace in his minde .

It is added , if it be not disanulled by the superior ; for it is in the superiours power to disanull or approve the vowe the superiours are , the husband to the wife , the master to the servants , and tutor to the pupils .

The husband may approve or disanull the vowe of his wife . The husband when he heard the vow of his wife , and approved it , then it was called his vow . Hanna made a vow ; 1. Sam. 1.11 . but when her husband Elkana allowed it , it is called his vow . 1. Sam. 1.12 . He went up to pay his vow . The vowes of the wives are called their husbands vowes . So when the husbands stood by and ratified the vowes of their idolatrous wives , they are called their vowes . Ier. 44.25 . Num. 30.14 . It was in the husbands power to disallow the vow of his wife , vir ejus stabiliet illud , vel irritum faciet : the husband by his tacite consent alloweth the vow of his wife , and shee might safely performe it ; but if after that hee had holden his peace from day to day , and then afterward disallow her vowed , then he shall beare her iniquity . Num. 30.15 . Gnavonah , the affixe is in the feminine gender , because his wife would have performed her lawfull vow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 iniquitas ejus , scilicet uxoris . but he taking upon him by his authoritie to disanull her vow , then he beareth her iniquitie .

Drusius ex Phesicta . 41.61.4 . The parents might disallow the vowes of their children ; the Iewes say , they might disanull the vow of the males , untill they were thirteene yeares of age and a day past , and of the maid untill shee was ten yeares of age and a day past ; but the civill law saith , they may disallow the vow of the male untill he was fourteene , and the maid untill she was thirteen . There are two sorts of vowes , reall vowes , and personall vowes , Votum Reale . Personale . reall vowes are such as belong to the establishing of the house or familie , What the reall vowes are and what the personall . and personall vowes are such as belong to their person ; reall vowes the parent may disanull untill the children bee twenty five yeares , they give an example of this . If a childe should vow to give so much land to a holy use , his father may disanull this vow untill he be twenty five yeares of age ; but if it be onely a personall vow to abstaine from such and such things , then the parent may but disanull this vow of his sonne , untill he be fourteene yeares of age .

Whether may a preacher disanull the vowes of any of his congregation or not ? Quest.

If it bee a superstitious vow , Answ. hee may tell his hearer that hee is not bound to keepe it , The preacher may not directly disanull the vow of his hearer . but hee must not take upon him directly to disanull such a vow ; for this were to usurpe the priviledge of a husband , master , father , or tutor ; a man hath vowed that he will drinke no wine , hee abstaineth from wine along time , and falleth in a great sicknesse , the physitian cometh to him , Simile . and telleth him that there is no health for him , unlesse hee drinke wine : The physitian doth nothing in this case , but sheweth the man in what case he is , if hee drinke no wine ; and so it is necessity here that looseth the vow , and not the physitian : So the preacher may shew the necessity and expediencie of the loosing of the vow , but hee may not loose the vow ; for this is not a part of the keyes of the kingdome of God committed to his charge .

The Pope taketh upon him to dispense with vowes , The Pope how he dispenseth with vowes . or to change vowes : Some vowes hee permitteth the Bishops in their diocesses to dispence with , and some he reserveth to himselfe to dispense with them ; and he permitteth the Priest onely to absolve them from excommunication at the houre of death , and thus hee abuseth the keyes of the kingdome of God , applying them to those things which are not spirituall .

Conclusion . The conclusion of this is ; Vowes under the gospell are no part of the worship of God : they erre then who thinke that they are as much bound by these vowes , as by the law of God ; and the common people are as much mistaken , who are more unwilling to breake one of these vowes , then to breake the commandements of God.

EXERCITAT . XI . Of Jephthes vow . Commandement III. Iudg. 11.30 . And Iephthe vowed a vow .

Three things to be considered in Iephthes vow . THere are three things to be considered in Iephthes vow , first , what moved Iephthe to vow this vow , and whether this vow was the cause of the victory or not ? Secondly , how this vow is to be read ? and thirdly , whether he sacrificed his daughter or not ?

First , what moved him to vow this vow , some separating the 29. and 30. verses say , The opinion of Caietan concerning this vow . that the spirit of the Lord came upon Iephthe , and he passed over Gilead over to the children of Ammon , the spirit of the Lord came then upon him to goe against the children of Ammon , and here they make a rest , And Iephthe vowed a vow , this beginneth a new sentence , he vowed a vow of his owne head , ( say they ) but the spirit of the Lord was upon him to direct him to goe against the children of Ammon .

But the same spirit that moved him to goe against the children of Ammon , moved him to make his vow ; Caietans opinion not likely . and this vow was the cause of the victory , for the text sath , If thou deliver mine enemies into mine hand ; then it subjoyneth , the Lord delivered them into his hands , and if the Lord had not granted this victorie for the vow , Iephthes vow was conditionall . Iephthe had not beene bound to performe this vow ; because he vowed this vow with a condition , if thou grant me this victorie , and then Verse 36. it is added , Doe to me according as it hath proceeded out of thy mouth , for as much as the Lord hath taken vengance of thine enemies : God granted the victory not onely for the prayer of the people , but also for Iephthes vow . he heard the prayers of the people and saw their afflictions , and granted the victory for their prayers , but hee granted it also for Iephthes vow , although there were many defects in it .

The second thing to be considered , here , How the words are to to be read disiunctive vel copulative . is how the words of the vow are to be read ; some reade the words with a copulative and not disjunctive conjunction ; and they say , a disjunctive hath place onely where two things are opposite under the same gender , but wee speake not so of those where the one is comprehended under the other . Example , of the first , hee who curseth his father or his mother , here are two distinct persons opposite under the next gender . Exod. 21.17 . Mat. 15.4 . So he who toucheth this man or his wife . Gen. 26.11 . But we say not this way ; this is a living creature , or a man ; because the one comprehendeth the other , for every living creature is a man. So it shall surely bee the Lords , [ and ] I will offer it in a burnt offering , and not ; [ Or ] I will offer it : for whatsoever was offered in a burnt offering , was the Lords ; therefore it must be read ( say they ) it shall surely bee the Lords , and I will offer it for a burnt offering .

Piscator . Others make the difference betwixt these two members after this manner , that he promised to consecrate to the Lord whatsoever met him first , whether it were dogge or asse , for such he might have redeemed by the law . Levit. 27.11 . and the latter part of the vow , I shall offer it in a burnt offering : had this condition annexed to it ; If it be a creature fit for sacrifice .

Obj. Those who alledge that hee sacrificed her , say that there was no example at this time of vowing virginity , for it was holden a curse in Israel to want children , therefore Elizabeth said , the Lord hath taken away my reproach . Luc. 1.25 . and Psal. 78.63 . Their virgins were not praised , Answ. that is , they were not married .

There was no command●ment to sacrifice their children . As they had no example to vow virginitie in those times , farre lesse had they any example or command to sacrifice their children : Iephthes vow was a rash vow , and much ignorance in it of the law of God , for Levit. 27.11 . The Lord commandeth that if a man vow a female , Much ignorance of the law in Iephthes vow . that her estimation shall bee thirtie shekles , and that he may redeeme the female for so much , and as he is to be blamed for his ignorance ; so for his rashnesse in vowing this , I●phthe intended chiefly that his daughter should live a solitarie life , and accidently onely to live a virgin . in that he neither advised with Priest nor Levite for the space of two moneths : and it may be said farther , that virginitie was not the chiefe thing that hee intended here in his vow , but onely a solitary life , that shee should bee separated from the societie of others , which of necessitie must inferre virginity : if hee had vowed a sonne to the Lord , hee might have beene the Lords , and have beene married also : as Samuel was consecrated to the Lord , and yet he was married ; and a woman consecrated to the Lord must follow her husband ; but Iephthes daughter not being married , hee consecrateth her to the Lord to live in a solitarie place : So that he intended a solitarie life for her principally , and virginity but accidentally .

The third and chiefe thing to be considered here , Whether Iephthe sacrificed his daughter . is this , whether did Iephthe offer his daughter or not ? the whole question dependeth upon the translation of this word . Vers. 40. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The daughters of Israel went out yearly to lament her , the Seventy readeth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the Chaldee Lealaab , ad lugendum : but they might lament her yearely , she being alive ; because she lived such a solitarie life . The reason why they translate it , To lament her , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Draco . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non est gerundium ex duplicantibus sed ex quie scentibus Lamed He , est igitur gerundium Piel ut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thema est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 confabulari . was , because they derived Letannoth from Tanan , and hence cometh Tanim draco , because the dragon maketh a pitifull mourning when she cryeth . Micah 1.8 . I shall lament like a dragon . So Iob. 30.25 . I was a brother to the dragons , Letannim pro letanninim : but Letannoth here is derived from Tanah narrare . So Iudg. 5.11 . Ietannu , narrabunt justitias Domini , it should be translated then , ad colloquendum , and Pagninus , and Arias Montanus translate it so to comfort her ; the Hebrew glosse hath it ad loquendum ad cor ejus , ad consolandam eam ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ad confabulandum cum ea . and Kimchi in his commentary , Lehashihhah , ad confabulandum cum ea , which Iunius followeth , and the Tigurin , to talke with her , or wee may read it , ut narrant res laetas , to tell her good newes , or glad tidings .

The conclusion of this is , Conclusion . the Lord accepteth of Iephthes vow ; although there were many infirmities in it , yet by faith he pleased God. Heb. 11.32 .

EXERCITAT . XII . Of Davids vow . Commandement III. Psal. 132.2 . He sware unto the Lord and vowed unto the mighty God of Iacob ; surely I will not come into the tabernacle of my house : nor goe up into my bed . I will not give sleep to mine eyes , &c.

DAvid seeing the arke of God ambulatorie , and having no resting place , but now in this place and now in that , The cause which moved David to vow . when he himselfe had gotten rest from all his enemies , hee intendeth to build a temple for the Lord ; and hee maketh a vow , neither to come into his new house , nor ascend up into his bed , nor to give sleepe unto his eyes ; nor slumber to his eye lids , untill he finde out a place for the Lord to dwell in .

When David wrote this psalme . This psalme was written by David when the arke was carried from the house of Obed-edom . 1. Chron. 15. We heard of it at Ephrata , What is meant by Ephrata . that is , in the citie of Ephraim . Vers. 6. where the Prophet maketh an allusion betwixt Ephraim and Ephrata ; and he said , we heard it in Ephrata , that is Shiloh , where the arke remained a long time ; and therefore it is called the house of God. Iudg. 20.18 . And we found it in the fields of the wood , that is , in Kiriath-Iearim : before he heard of it in Shiloh , but now he found it in Kiriath-jearim in the house of Aminadah , and so hee carried it to Ierusalem , and purposed there to build an house for it ; because it had dwelt long in tents which were not firme but moveable : but after that hee was forbidden by the Prophet to build the temple , and that his sonne Salomon was to build the temple , David dedicateth this psalme to be sung at the bringing of the arke into the temple . David dedicateth this psalme to bee sung when the temple should be built ; and therefore he calleth it a psalme of degrees , for it was the psalme which they sung upon the thirtenth degree as they ascended into the temple ; Why called psalmes of degrees , for there are twelve psalmes of degrees going before : and David who had the whole forme of the temple revealed unto him , saw these degrees as well as the rest of the temple .

How could David vow that he would never give sleepe to his eyes , untill he had built the temple ? Quest.

The scripture speaketh after the common manner , Answ. The scripture speaketh after the manner of men . not that hee should not sleepe at all ; but that scarce hee should take a nappe , or that he should not sleepe soundly , or take his rest kindly untill hee had built the temple . So it speaketh after this manner . Iob. 7.13 . They sate downe with him upon the ground seaven dayes and seaven nights ; not that they sate all this time , but the most part of this time they sate upon the ground .

But how performed hee this vow , Quest. seeing he was forbidden to build the temple ?

The Lord who appeared to Nathan that same night released his vow , Answ. How David performed this vow . and shewed him the patterne how the temple should bee built ; David gathered materials for the building of the temple ; but the particular place was not revealed unto him where it should bee built ▪ hee fought many battels with the Philistims , he committed adultery , and numbered the people ; then the angell of the Lord killed so many thousand of them , and where the angell stood , and held his hand over the floore of Arauna the Iebusite , there Gad the Prophet shewed him the particular place where the temple should be built .

David is rewarded two manner of wayes for this vow . David is richly rewarded for this vow . First , a sonne is promised to him , as if the Lord should say to him ; Thou promisedst to build an house to mee ; therefore I shall build thee an house , that is , I will give thee a posterity to succeed unto thee in thy throne : So Exod. 1.17 . The Lord built them houses , that is , he gave them children . So hee that will not build his brothers house . What it is to build the house . Deut. 25.19 . that is , raise up seed to him .

The second part of the promise is this , that the sonne which was to come out of his loynes should build the temple , and that Iesus Christ who was also to come of him should build the spirituall temple ; and this vow of David was so acceptable to God , God promiseth a protection to the temple for Davids cause . that hee promised a protection to the temple and to Ierusalem ; not onely for Salomons sake who built the temple , but also for Davids sake . 2. King. 19 34. I will defend this cittie , and save it for thine owne sake , and for thy servant Davids sake .

Conclusion 1 The conclusion of this is , superiours and parents should be carefull to continue the meanes of Gods worship to their posterity , as David did to Salomon .

Conclusion 2 Secondly , the vowes of the inferiours are null when they want the approbation of the superior : so was Davids vow here , he was not bound to keepe it , because the Lord did not approve it .

Conclusion 3 Thirdly , children are bound to performe the reall vowes of their fathers ; as here Salomon was bound to build the temple which David had vowed .

Conclusion 4 Lastly , the Lord respecteth in a vow as much the intention of the heart , as he doth the vow it selfe .

EXERCITAT . XII . Of the punishment for the breach of this Commandement . Commandement . III. Exod. 20.7 . For the Lord will not hold him guiltlesse that taketh his name in vaine .

HE will not hold him guiltlesse , the Hebrewes speake lesse and understand more , Prov. 17.21 . The Hebrewes expresse the lesse and understand the more . The father of the foolish rejoyceth not : that is , hee is very sad . So Prov. 24.23 . It is not good to accept persons in judgement : that is , it is very evill . So Exod. 20.7 . Hee will not hold him guiltlesse that taketh his name in vaine : that is , he will cerly punish him .

He will not hold him guiltlesse . Guilt is the obligation to the punishment . Sinne is the transgression of the law , and guilt is the obligation to the punishment for the transgression of the law ; and it is expressed ; by fearefull names in the Scripture , as by blood , by debt . By blood , Thy blood be upon thine owne head . 2. Guilt expressed by sundry fearefull names . Sam. 1.10 . for as it is a fearefull thing for a man that is challenged for shedding of blood , if the blood be found upon him , as it was upon Ioabs girdle , and his shoes , when hee killed Abner and Hasael . 1. King. 2.5 . to come in before a Iudge : so it is for a sinner to come in before the Lord , and the guilt upon him .

So the Scripture expresseth this guilt this wayes . Simile . Let his iniquitie returne upon his owne head , Psal. 7.16 . How iniquity returnes upon the head of the wicked . Vnder the law , when a man confessed his sinnes , all the guilt was laid over upon the beast , and it was killed for the man , but hee that was an obstinate sinner , and continued in his disobedience ; the guilt was not laid vpon the beast , but returned upon his owne head , and hee died for it . Guilt expressed by debt . So this guilt is expressed by debt , and not by little debt , but by talents , and that many talents , Matt. 18.24 . and Matt. 6.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hee is in danger , or indebted to the Councell . And contrary to this is , Not to impute sin . Rom. 5.13 . To cover sinne , Psal. 32.1 . and To blot out sinne , Psal. 51.1 .

Sinne , guilt and punishment goe together . Sinne the transgression of the law , and guilt the obligation to the punishment for the transgression , and the punishment goe together : but many are affraid of the punishment , who neither are afraid of the sinne , or of the guilt of it : How sinne findeth out a man . but where the guilt is , there the punishment will finde them out . Num. 32.23 . Your sinne will finde you out . Sinne leaveth such a sent behinde it , that even as the dogge findeth out the hare by the sent ; so doth the punishment finde out the guilty man by the guilt . The sinne passeth away , but the guilt remaineth , Iosh. 22.17 . Wee are not cleansed from the iniquity of Baal-peor unto this day .

Sometimes againe the guilt is pardoned , although the sinne remaine ; Sometimes the guilt is pardoned although the sinne remaine . as the guilt of the sinnes in the children of God is taken away , yet concupiscence remaineth in them . There is Materiale in peccato , and formale ; the formall which is the obligation to the punishment is taken away from the children of God , although the materiall part remaine still , Ier. 50.20 . In those dayes , and in that time , What the materiall , and what the formall part in sinne . saith the Lord , the iniquitie of Israel shall be sought for , and there shall be none ; and the sinnes of Iudah , and they shall not be found : for I will pardon them whom I reserve . and Rom. 8.1 . There is no condemnation to them that are in Christ . There is sinne worthy of condemnation , but the Lord pardoneth it . When a Magistrate giveth over his place , here formale respectivum desinit , Simile . men respect him no more as a Magistrate , but yet hee remaineth still a man : so this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or concupiscence remaining after baptisme in the child of God , is sinne ; but the relation , the guilt , which is the obligation to the punishment , is taken away ; manet vitium , sed tollitur judicium . Cessat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed restat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That irregularity or breach of the law remaineth still in the child of God , although the Lord punish him not for it .

Againe there is an actuall guilt , Reatus Actualis . Potentialis . and a potentiall guilt in sin ; the actuall guilt is taken away from the sins of the justified ; but the potentiall guilt is still in them : the matter may be cleared by this example , The actuall guilt taken away from the sinne of the godly but the potentiall remaineth . there were serpents in the wildernesse which stung the Israelites to death : there was a viper upon Pauls hand which hurt him not , and there was the brasen serpent in the wildernesse lift up on a pole . The sinnes of the wicked are like the serpents that stung the Israelites to death ; the sinnes of the children of God are like a viper upon Pauls hand , Simile . although it had a sting in it , yet it was restrained by the power of God , that it could not hurt him : so the guilt is taken from the sinnes of the children of God , that they have no power to sting them : as the viper had no power to sting Pauls hand : but in heaven there shall be no sting at all , neither potentiall , nor actuall to hurt the children of God , as there was neither actuall power , nor potentiall in the brasen serpent to hurt .

Sinne when it is not imputed must be transferred upon another , Where the guilt is , there the punishment will follow . and it is punished upon that person upon whom it is transferred and where the guilt is , there the punishment followeth .

If it be said , Object . that equitie requireth that the guilty be punished who hath transgressed , how can the guilt then be transferred vpon another .

This is the naturall part of the law , Answ. that sinne be punished ; but this is not the naturall part of the law that sinne be punished this way : What essentiall and what accidentall to justice . for as this is essentiall to the nature of man , that he be a living soule ; but this is onely accommodatum natura , or fit for the nature of man , that hee have the use of his right hand ; but it followeth not alwayes that he hath the use of his right hand : so this is essentiall to justice , that sinne be punished ; but this a thing fitting only , but not essentiall , that it be punished this or that way .

The supreme Iudge in punishing , remitting or transferring sinne upon another doth not contrary to the law . The supreme Iudge , when hee useth the mitigation of the law ; when hee changeth the offenders heart , and breaketh off the course of sinne in him , and when hee punisheth another for him , who doth willingly undergoe the punishment , and when hee exacteth the rigour of the law in those who continue in their sinnes ; in none of these he doth contrary to the law .

Foure wayes of proceeding in judgement . And that wee may understand this the better , let us observe that a Iudge proceedeth foure wayes in judgeing . First , hee proceedeth sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the strict rigour of the law , that hee will punish the person in whom the sinne is found . Secondly , hee proceedeth sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the mitigation or favourable interpretation of the law . Thirdly , hee proceedeth sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , above the law . And lastly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , against the law . Example , Zaleucus made a law , that the adulter should lose both his eyes ; his sonne committeth adultery , The strict rigour of the law . if Zalencus should have pulled out both the eyes of his sonne , that had beene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the strict rigour of the law . Secondly , if hee had spared both his eyes , Against the law . that had beene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , against the law . Fourthy , when hee spareth one of his eyes , The mitigation of the law . that was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the mitigation of the law . Thirdly when hee found out this remedie , Above the law . that one of his owne eyes should be pulled out , and one of his sonnes eyes , this was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , above the law . The law would never have dreamed of this midst , but it came of the clemencie of the king to spare one of his sonnes eyes ; but that justice might have place , and the law satisfied , hee will have two eyes pulled out .

But if wee will looke more nearely unto this , It was not an act of perfect mercy or justice in Zaleucus in sparing one of his sonnes eyes , and pulling out one of his owne . it was neither justice nor mercy properly ; for if it had beene perfect mercy , both his sonnes eyes should have beene spared ; and if it had beene perfect justice , both his eyes should have beene pulled out .

Now to apply this to the matter in hand , the soule that is guilty shall die , now if all who are guilty were condemned , this were according to the rigour of the law . Secondly , if hee should absolve and quit all , this were contrary to the law . Thirdly , when hee concluded that he would save some , this is a mitigation of the law . Fourthly , when hee findeth out this remedy to pardon some , and to satisfie the law by his sonne who was willing to undergoe the guilt for them ; Why God punisheth some and spareth others . this is above the law : there is a pardon granted here , and yet the punishment not remitted , the pardon is granted to some that they may studie the more to keepe the law , and the sinne is punished in others , that Gods justice may be fully satisfied .

When the guilt is taken from the sinne , it is transferred upon Christ ; and hee must undergoe the punishment to satisfie the law ; because he hath given his word for us .

All sinne hath guilt with it naturally , The sinne of swearing hath a fearefull guilt with it . but especially this sinne of swearing ; for if a man shall answer for every idle word at the day of judgement , Matt. 12.36 . much more shall hee give account of his idle and blasphemous oathes . In that vision of Ezekiel cap. 2.10 . Hee saw a rowle which had written in it lamentations , mourning and woe . And in that vision of Zachariah . cap. 5. The roule was twenty cubits in length , Swearing bringeth the curse and judgement of God upon men . and ten inbreadth , which would containe a great number of lamentations , mourning and woes , all these light upon the house of the swearer and blasphemer .

The conclusion of this : Ecclus 23.9 . accustome not thy selfe to swearing , neither use thy selfe to the naming of the holy one , for a man that useth swearing , shall be filled with iniquitie , and the plague shall not depart from his house . The sinne of swearing bringeth the judgement and the curse of God upon a mans selfe and his familie , and likewise upon the whole land , Ier. 23.10 . So because of swearing the land moarneth , and the pleasant places of the wildernesse are dryed up .

Commandement IV.

EXERCITAT . I. Of the word Sabbath , how it is taken in the Scriptures . Exod. 20.8 . Remember the Sabbath day to keepe it holy .

THe word Sabbath is not translated , The word Sabbath is not translated in any language . but kept in the originall , and passeth in all languages , as the word Cherubim , Pascha , and such .

But when it signifieth a whole weeke , then it is translated ; as Levit. 23.15 . The Sabbath signifieth a whole weeke . And you shall count unto you from the morrow after the Sabbath , from the day that ye brought the sheafe of the waue offering : seven weekes shall be complete . In the Hebrew it is , seven Sabbaths shall be complete . So in the Gospell , Ifast twice in the weeke . Luc. 18.12 .

It is distinguished from other Sabbaths by ( He ) demonstrative , Hasabbath , ה Demonstrativum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sabbathum sabbathorum . and it is called Sabbath Sabbathon , a Sabbath of Sabbaths , Exod. 31.15 . that is , an excellent Sabbath . Matthew retaineth the first , calling it Sabbath , and the Apostle , Heb. 4.9 . translateth Sabbathon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is not a diminitive here , as some would make it , because nun is added to it , as though it signified 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a preparation to the Sabbath ; but it is doubled here to signifie an excellent Sabbath above other Sabbaths . The Hebrews expresse the superlative diversely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sometimes they adde the name of God ( El ) to it , when they would expresse a great or excellent thing as el gabbish , great hailestones . Ezek. 13.11 so ariel a strong lyon , 2. Sam. 20.

Secondly , they expresse the superlative by putting two synonima or words that are equivalent in signification together , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 e coeno luti . as Psal. 40.2 . He brought me out , Mittit hajaven , è coeno luti , the mirie clay . And thirdly , by doubling the same word , as Gen. 14.10 . putei , putei , to signifie many and deepe pits : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 putei putei . and so here , Sabbath Sabbathon to signifie that great Sabbath . The Iewes comparing this Sabbath with other Sabbaths they call it the Queene , and their other Sabbaths as Pascha pentecost , and feast of Tabernacles , they compare them but to concubines , and the dayes betwixt the first day of the feast , and the last great day of it , they compare them but to handmaids .

This Sabbath exceeds all other Sabbaths .

Quest. Why then is that called a high Sabbath , Ioh. 19.31 . ( For that Sabbath day was an high day ) when the Iewes transferred their pascha to it , was the sabbath day more holy , because of this translation of the pascha to it ?

Answ. Why the Sabbath was called a high Sabbath . It is called a high day here onely in estimation of the Iewes , for the Scriptures speake of things sometimes s men conceive of them ; as Ioh. 18.28 . And they themselves went not into the Iudgement hall , lest they should be defiled : The Scripture Speaketh of things as men conceive of them . that is , as they thought or conceived , they should be defiled .

And from this word Sabbath sundry languages doe forme and derive their word signifying the Sabbath . as the Syriack calleth it Sabba , Diverse derivations of the word Sabbath . and the Greekes following the Syriack , call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and in the plurall number 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 having the accent in the penult syllable : but when it is derived from the Hebrew word Sabbath , then the Greeke termination is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 having the accent in antepenultima , and the Apostle following Hellenismum , or the Grecizing Iewes teacheth us to put the accent in penultima , therefore they who derive it from the Hebrew word Sabbath are mistaken .

All the rest of the feasts take their denomination from it , as the feast of expiation . Levit. 16.21 . The rest of the feasts take their denomination from the Sabbath . So the seaventh yeares rest , and the Iubile the fiftieth yeares rest are all called Sabbaths ; and the whole weeke is called the Sabbath . Levit. 23.15 . Luc. 18.12 .

The heathen who lived out of the Church , The prophane derivation of the Sabbath according to the heathen . as Plutarch , made a profane derivation of this word Sabbath , deriving it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bacchus , and when they saw the Iewes keepe it , they said , they kept orgya Bacchi , the feasts of Bacchus .

The conclusion of this is , Conclusion . all the feasts tooke their denomination from the Sabbath , and were called Sabbaths from it ; therefore they were but vassals to the Sabbath , and like servants called after their masters name , and were to bee abolished , whereas the Sabbath should indure .

EXERCITAT . II. When the Sabbath day beginneth . Commandement IV. Gen. 1.8 . And the evening and the morning were the first day .

FOr the understanding of this , when the Sabbath beginneth , we must know first , what is a naturall day , and what is an artificiall day : The naturall day what . A naturall day is the space of twenty foure houres , measured by the presence and absence of the sunne ; the presence of the sunne is called the day , and the absence of it is called the night .

An artificiall day what . An artificiall day is from the sunne rising to the sunne setting , as Exod. 18.14 . Why sittest thou thy selfe alone , and all the people stand by thee from morning unto even , and so Ioh. 11.9 . Are there not twelve houres in the day .

When the naturall day began . The naturall day began in the morning , because the light was the first thing that was created ; this light measured the three first dayes when it shined ; and it made the night when it withdrew it selfe : but from the fourth day after the creation , the sunne measured the day , and the moone the night .

The darkenesse which was upon the face of the depth was not the first night . That darkenesse which was upon the face of the earth made not the first night , it was no part of time , but punctum temporis ; for time is the measure of motion , and it began with the light , and shall end with it . Rev. 10.6 . Then there shall be no more time .

Secondly , the night is the privation of light , and the habit goeth alwayes before the privation ; therefore the day was before the night .

Psal. 104.19 . Hee appointed the moone for seasons , Obj. the sunne knoweth her going downe . Hee appointed the moone for seasons , here the moone is reckoned first , because the night was before the day , and the sunne waiteth upon her and knoweth her seasons .

The sunne knoweth Mebhoo , occasum suum , Answ. his owne going downe , and not her going downe ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sol novit occasum suum , et non ejus , scilicet Lunae . for Shemesh is in the common gender : and the sunne waiteth not upon the moone , but she waiteth upon the sunne ; because she hath all her light from the sunne . Secondly , David keepeth not the order of time here , The order of time not alwayes kept in the scriptures . Object . no more then hee doth in reckoning up of the plagues of Egypt . Psal. 106.

But the evening and the morning were the first day , therefore the evening hath beene before the morning .

The evening is the ending of the light here , Answ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vespera finis diei a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 miscere , sic dicta , quod tunc lux tenebris commisceri inciptat ▪ and the morning is the ending of the night ; the evening is called Gnerebh from Gnarabh miscere , because it is partly day , and partly night ; and it is called crepusculum , from the old Latine word crepera , which signifieth dubius , as when wee doubt whether it bee day or night , and it is amidst betwixt day and night .

There is a twofold midst , medietas aequidistantiae , Medietas Interpositionis . AEquidistantiae . & medietas interpositionis ; as the sunne in the dayes of Ioshua is said to stand upon Gibeon , and the moone in the valley of Ajalon . Iosh. 10.13 . The sunne stood South-west from the campe of Ioshua where it pitched at that time , in Makkedah as ye goe to Bethoron . Vers . 10. which lay betwixt Gibeon and Ajalon . The sunne in the South-west maketh three after noone , and yet the sunne is said to stand in the midst of heaven . Vers . 15. although it was three houres past the meridionall , this was medietas interpositionis .

The second is , medietas aequidistantiae , as when a thing participateth equally of both the extreames ; now when Gnerebh is called the evening , Gnerebh the evening belongeth to the day , and not to the night , what sort of midst is it ? it is not medium aequidistantiae here , but medium interpositionis ; and therefore it belongeth to the day , and not to the night .

When Christ is said to lye three dayes and three nights in the heart of the earth : How Christ lay three dayes and three nights in the grave . Christ was crucified betwixt two evenings at that time when the Pascall Lamb was killed ; the evening here is reckoned for the first day ; and the next foure and twenty houres are reckoned for the second day ; and he rose upon the third morning , that was the third day ; the morning here Synecdochice is taken for the whole day , and the night following .

Obj. But it was said before , that the morning belonged to the night going before , how then beginneth it a new day when Christ is said to rise the third day ?

Answ. Varro de lingua latina . There is a threefold morning , First , when there is more darknesse than light . Secondly , when there is a like darknesse and light . A three fold morning . Thirdly , when there is more light than darknesse . The first morning belongeth to the night going before ; the second standeth as a midst betwixt both the day and the night ; and the third morning belongeth to the day following : this is cleare out of the scripture ; The Evangelists reconciled concerning the time when Christ rose . for Mathew Cap. 28.1 . saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , Serum Sabbathi , the Iewes Sabbath being ended , it began to dawne to the first day of the weeke ; the first part of those words have relation to the first morning , in which there is more darknesse than light , and the latter part hath relation to the third morning , in which there is more light than darknesse . The first morning Marke calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Iewes Sabbath being ended , Luke calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , upon the first day of the weeke when there was great darknesse as yet . Marke calleth the third morning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , earely in the morning the first day of the weeke , when there was more light then darknesse , and Iohn explaineth this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , while as yet there was some darknesse ; when the women rose to goe to the sepulchre , it was the first morning being very darke : The time when the women came to the sepulchre . when they were going to it it was betwixt light and darknesse , this was the second morning ; but when they were at the sepulchre , Christ was risen , that was the third morning . Now when it is said the evening and the morning was the first day ; by the morning here is understood the first part of the morning ending the night , Gnerebh the even is the ending of the day , and not the begining of the night . rather than beginning the day , as by the first part of Gnereb is understood , the ending of the day , and not the beginning of the night .

Ezek. 24.26.27 . Object . The Lord sheweth the Prophet in a vision that Ierusalem should bee destroyed , and hee commanded him to hold his peace and not to speake of the destruction of it to the people ; and the Lord giveth him a signe , that his mouth should bee opened in that day that the citie should be destroyed , and that in that day he would send one to tell him ; hee was dumbe all this while , and the accomplishment of this prophecy we see . Ezek , 33.22 . Where the Prophets mouth was opened unto him in the evening , and the messenger came to him in the morning : therefore the morning is a part of the night preceeding , and the day beginneth at the night .

Ezekiel setteth downe expressely the yeare , Answ. the moneth , and the day when he saw this vision . Ezek. 24.1 . And he opened not his mouth concerning this matter ; from the nineth yeare to the twelfth , at which time Ierusalem was destroyed . Cap. 33.22 . Then the hand of the Lord was upon him , and opened his mouth , and hee spake the selfe same night that the citie was destroyed , and in the morning of that day the messenger came to him ; but this morning could not be a part of that day in which the citie was destroyed , and in which his mouth was opened ; because there was three dayes journey betwixt Ierusalem and Babylon , where Ezekiel was in the captivitie for the present : therefore this testimonie will not serue the turne to prove that the morning was a part of that day in which his mouth was opened .

Obj. If it be said that all this was done in vision ; therefore hee that escaped that night came to Ezekiel that morning .

Answ. Was Ierusalem destroyed onely in vision ? did Ezekiel hold his peace all this time onely in vision ? and saw the Prophet this day of the destruction of Ierusalem only in a vision ? All these things concerning the destruction of the temple , were really done and not in vision . this cannot stand ; wherefore all these were really done , and he told him of the destruction of the citie ; which hee could not doe in one night being such a destance betwixt Ierusalem and Babylon . This text then will afford no more but this , in that day that the man escapeth hee shall come to thee , and tell thee of the distruction of the citie ; and not this , that hee shall come the selfe same day that he escapeth .

Ob. Gen. 29.23 . Leah was brought to Iacob in the evening , that is , in the night ; otherwise Iacob would have discerned her : therefore the evening belonged to the night , and not to the day .

Answ. The evening hath sundry periods in the scripture , before it bee called night properly , The evening hath sundry periods . as the morning hath . First , when the sunne is declining , secondly , when the sunne is setting , the time betwixt these two was called inter duas vesperas , betwixt two evenings . Exod. 12.6 . These two evenings belong properly to the day ; then there is a third part of the evening , when it is darke night , and this belongeth to the night ▪ and it was in this evening that Laban brought Leah to Iacob .

Now because the day beginneth at the morning and not at the evening , it followeth , that the Sabbath must begin at the same period , at which the day began at the creation .

This fixed period at which the Sabbath beginneth must be after midnight , The time when the Sabbath doth begin is after midnight . when it is dawning towards the day , that is , when the day is ascending upward , therefore Matthew saith , Cap. 28.1 . When it began to dawne towards the first day of the weeke : in the originall it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifieth to waxe towards the light , although it bee not light ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Candela separationis . it signifieth not Habhdil the candle of separation , with which the Iewes used to make a distinction betwixt the Sabbath and the day following ; neither doth it signifie the light of the starres , as some would have it ; neither the rising of the morning starre ; but that time onely when the Sabbath beginneth to be kept , and dawneth towards it .

If this bee the true beginning of the day after midnight , Ludovicus de Dieu inannotat . in Matth. then the nations who keepe a diverse period of the beginning of their day from this , decline from the first institution ; as the Vmbrians at midnight , the Astronomers at mid-day , the Babylonians at the sunne rising , the Athenians at the sunne setting .

Midnight can not be properly the beginning of the day , The inconveniences that would follow if the Sabba●h began at any other time than after midnight . because it partly partaketh of the day going before and partly of the day following ; for the beginning of the day must be after midnight , and it is de media nocte , and not media nox when it beginneth .

It cannot begin at the mid-day , for this is contrary to the first institution ; for here there is neither morning nor evening .

Thirdly , Why the Sabbath cannot begin at the light . it cannot begin at the light with the Babylonians ; for here there would follow a great absurditie : because they who dwell farre North from the equinoctiall line , or farre South from it ; they have the sunne in summer the whole foure and twenty houres , and in winter they want the light of the sunne the whole day : therefore if the Sabbath began here with the light , then their Sabbath should bee twice as long in the summer , and none in the winter : therefore there must be another period at which the day beginneth , than the light , or the rising of the sunne .

Why it cannot begin at the sunne setting . Lastly , the setting of the sunne cannot be the beginning of the naturall day , for this is contrary to the order of creation , as is said before : therefore no man ought to invert the order of nature for the beginning of the day , except God come in by his divine institution & change it , as when hee brought the children of Israel out of Egypt in the evening , and instituted the Passover as a memoriall of that deliverance , he began that day at the evening , which observation they kept from that night in which they came out of Egypt , untill that morning when Christ rose againe from the dead .

The Evangelists speake of the division of the day , according to the Romans computation . The Evangelists when they speake of the morning when Christ rose , they speake according to the reckoning of the Romans , and not according to the reckoning of the Iewes . The Iewes at this time had many customes of the Romans amongst them , because they were subject to them ; the Iewes divided their night in three watches , the first they called caput vigiliarum , Lament. 2.19 . then they had the middle watch . Iud. 7.19 . and the morning watch . Exod. 14.14 . But after the manner of the Romans they divided their night into foure watches , And hee came to them in the fourth watch . Marc. 6.48 . So they dated their yeares according to the reigne of the Princes , who reigned over them , as Luc. 3.1 . In the fifteenth yeare of the reigne of Tiberius Caesar . So the Prophets often times doe reckon by the heathen Kings . So when Alexander came to Ierusalem , they reckoned their times from his comming , and they called it Aera Alexandri , and so , Aera Seleucidarum Alexandri : and so here they followed the Romans in counting of their day . The Romans divided their day and night into sixtene parts , The Romans divided their day and night into sixtene parts . the first part was called Diluculum , 2 Ortus solis , 3 Ascensio diei , 4 Antimedium diei , 5 Meredies , 6 Pomeridianum tempus , 7 Declinatio diei , 8 Occasus solis , 9 Crepusculum , 10 Conticinium , Vide Rosini antiquitates . 11 Ascensio noctis , 12 ante medium noctis , 13 Intempestiva nox , 14 De media nocte , 15 Declinatio noctis , 16 Gallicinium : all this time De media nocte , untill the rising of the sunne is called the morning .

A Demonstration to show at what time the day began in the creation .

Thy Sunne shall no more goe downe , neyther thy Moone withdraw it selfe : for the Lord shall be thine everlasting light and the dayes of thy mourning shall be ended . Esay . 60.20 .

god who comanded light to shine out of darknes hath shyned in our harts to giue the light of his glorie in christ 2 cor. 4.6 .

EXERCITAT . III. Of the Morall , Judiciall , and Ceremoniall part of the Sabbath day . Commandement IV. Nehem. 9.14 . And madest knowne unto them thy holy Sabbath , and commandedst them precepts , statutes and lawes by the hand of Moses thy servant .

SOme of Moses lawes are both morall , judiciall and ceremoniall . That the first borne should have a double portion was both morall , judiciall , and ceremoniall . Example , to give a double portion to the eldest , there is something naturall in this law , to give a double portion to the eldest , because he was his fathers strength and first begotten : there was something judiciall in this law , he must have a double portion ; because hee was to maintaine the prerogative of the first borne in Israel : and there was something ceremoniall in this law , as he got a double portion ; because hee was a type of Christ , Who was the first borne amongst many . Rom. 8.29 .

The judiciall part of the law ceaseth now , because the commonwealth of Israel standeth not now . The ceremoniall part of the law is taken away , because the eldest now is not a type of Christ the first borne : but the morall part of the law remaineth , that the eldest should have a double portion , because hee is his fathers strength .

Posi ivum Morale . Divinum . So in the law of the Sabbath there is something morale positivum , the morall positive part of the law ; and secondly , something positivum divinum , the divine positive part of the law , and both those remaine still . Thirdly , there are somethings judiciall in this law , and somethings ceremoniall , and those two are abrogated .

The morall positive part of this law , What is morale positivum in the Sabbath . and the divine positive part doe remaine : the School-men say well , Cultus est à natura , modus à lege , & virtus à gratia . Cultus est à natura , nature it selfe teacheth us that there must be a time given to the service of God , and this is morale positivum , the morall positive part of the law , Remember that thou keepe the rest . But to keepe the seventh day , What divinum positivum . Modus est à lege , this was the divine positive part : but the spirit of God teacheth us to sanctifie the Sabbath , and this is à gratia , from his grace .

This is the morall positive part of the law , All people have apointed a certaine time for the worship of God. to have a time for the worship of God ; therefore all people have appointed a certaine time for his worship , the Mahumetans keepe the sixt day of the weeke ; the Iewes the seventh ; the Christians the first day ; and the Indians the fourth day .

The divine positive part of the law is to keepe it within seven dayes , this is the limitation of God himselfe , for nature would not teach us to keepe one of seven , more then one of eight .

How can this law bind us more than any other of Moses judiciall lawes ; Quest. seeing it is not the morall positive part of the law ?

This divine positive part bindeth all men , Answ. This divine positive law bindeth us strictly , because it was given to Adam before his fall . because it was given to Adam before his fall , and hee represented all mankinde ; therefore this divine positive law hath a greater force to binde us , then other of Moses positive lawes which did binde onely the Iewes in Iudea .

It may be said that ceremonies are changable : Ob. but this keeping of the Sabbath is a ceremony ; therefore &c.

Ceremonies of order appointed by the Church may Answ. be changed , Ceremonies of order may be changed by the Church . but this cannot be changed ; for although it be not the naturall part of the law , yet it hath the properties of the naturall part ; for that which is the morall and divine naturall part of the law , cannot be revoked without a staine of the Lords holinesse , as that adulterie should be no sinne ; The morall divine naturall part of the law cannot bee revoked without a staine of Gods holinesse . but this circumscription of the day might be altered to the fourth or fifth day without any staine of Gods holinesse ; yet because it is the divine positive part which God himselfe hath set downe , and gave to Adam before his fall , therefore it cannot be altered or changed .

The judiciall part of the Sabbath is the ease of man and beast . The judiciall part of this law is the ease of man and beast . So in the seventh yeare the land was to rest for the ease of man and beast . Levit. 25.6 . for the stranger and for thy servant &c. The Lord had a speciall respect to his people as he was their governour , law-giver , and captaine , Iudg. 8.23 . And they were Feudarij his fewers who in a speciall manner held their land of him , and in this respect especially , hee gave them their judiciall lawes .

The ceremoniall part of this law of the Sabbath . The ceremoniall part of this law consisted in the manner how they kept their sabbath , they had a double sacrifice for it , they might kindle no fire on it , Exod. 35.3 . They might dresse no meat that day , they were limited to a Sabbath dayes journey , their Sabbath began in the evening and ended in the evening , and it was a type to them of all the benefits which they were to receive in Christ to come .

Not to kindle fire on the Sabbath was a ceremoniall law . They might kindle no fire this day , this was a ceremoniall part of their service ; and it seemeth but to have continued as long as they were in the wildernesse . When Christ went to eate bread in the house of one of the chiefe Pharisees upon the Sabbath day , Luc. 14.1 . is it probable that there was no fire that day to dresse the meat ? Their Sabbath was a day of joy unto them , and they laid aside their sackcloth that day , and they had a feast that day , The Iewes Sabbath was a day of joy to them . which was a part of their ceremoniall worship , Iudith . 10.3 .

Whether are wee as strictly bound to keepe the Sabbath , as the Iewes were under the law ? Quest.

Wee are not so strictly bound to the letter , Answ. as they were in the wildernesse ; for wee may kindle fire upon the Sabbath , and dresse meate , providing that it be done soberly , and without any hinderance to the divine worship ; if we consider afterwards againe , how the Sabbath to them was a feast , wee have not such a liberty as that : The Sabbath a part of the Iewes pedagogie . for it was a part of their pedagogie under the law . When they made a feast that day , it was a remembrance to them of the benefits which they were to get in Christ to come , The Sabbath was a type to the Iewes of all the benefits which they were to receive in Christ . and therefore that occasion ceasing , we are not bound to it ; wee may fast upon the Sabbath , and humble our selves when occasion serveth : but wee are more bound to the morall rest than they were ; the Lord saith , Ioel 2.19 . Rent your hearts and not your garments : Wee are more bound to the morall rest of the Sabbath than the Iewes were . the morall part of this law bindeth us more then it did binde the Iewes , in respect of the greater measure of knowledge which wee have now ; but the literall part of the law did binde the Iewes , but it doth not binde us ; for they were to rent their cloathes as well as their hearts in the day of humiliation . What a Sabbath dayes journey was .

They might go no further that day than a Sabbath dayes journey ; they measured their iourney two wayes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 diaeta terrae . the first was their common measure , and that was called Cibhrath haaretz , diaeta terrae , Gen. 35.16 . that is , as much ground as a man might goe from morning to breakfast , or from breakfast to dinner ; the Seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , as much ground as a horse will runne in a carrear or a spurt : so farre was it betwixt Bethlehem and Rama . The second measure of their iourney , was the measure for the Sabbath , which was as farre distant as betwixt the uttermost tent and the tabernacle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Terminus Sabbaths . which was two thousand cubits , Iosh. 3.4 . And this they called Tehhum Sabbath , terminus Sabbathi ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 miliare . and so they call it mil miliare , that is , an Italian mile : The Syriack hath it , almost seaven furlongs : but when they came to Canaan , they might goe as farre upon the Sabbath as the space betwixt their houses and their Synagogues , every mans house was not so nere the Synagogue as mount Olivet was to Ierusalem ; How farre the Iewes might goe upon the Sabbath in Canaan . thus much ground of two thousand cubits kept still the name of a Sabbath dayes journie , although they might go further upon the Sabbath then two thousand cubits . Some doe hold that a Sabbath dayes journey after that they came to Canaan was as much ground , as they might goe after the evening sacrifice was ended , but this would be a very uncertaine measure of ground ; for then it might be longer or shorter , according to the length or shortnesse of the day .

This was a part of the ceremoniall Sabbath to begin at the evening , and end at the evening , Nehem. 13.19 . This was ceremoniall in the Sabbath to begin at the evening . And it came to passe , that when the gates of Ierusalem began to be darke , before the Sabbath , I commanded the gates to be shut .

Lastly , their Sabbath was a pledge to them of all the benefits which they were to receive in Christ to come ; in the allegoricall signification , their Sabbath signified to them Christ resting in the grave ; What the Sabbath signified allegorically , tropologically and anagogically . in the tropologicall signification , it signified to them their rest from their servile works , and works of the flesh : and in the anagogicall signification , it signified to them their eternall rest .

Quest. But is not our Sabbath a type to us of our eternall rest ?

Answ. It is an arbitrary type , but not a destinate , type for all types are ceased now to us ; wee may say , as wee rest this day for our labours ; Typus Destinatus . Arbitrarius . so we shall rest one day in the heavens from our sinnes , but this is onely an arbitrarie type . So the head and the body are but arbitrarie types of Christ and his Church : so the seaven golden candlesticks . Revelat. 1.13 . are but arbitrarie types to the seaven Churches in Asia , and comparisons are borrowed from those .

How shall wee discerne those things which are forbidden by a morall law , Quest. from these things which are forbidden by a ceremoniall law ?

That which is forbidden by a ceremoniall law is forbidden at one time , and not at another . Example , Ans. To know what things are forbidden by a ceremoniall , and what by a morall law . to kindle fire upon the Sabbath is a ceremoniall law , because it was forbidden to them only upon the Sabbath ; they might kindle fire at the Pascha and the Pentecost . So abstinence from leaven , was but a ceremoniall law , because it was forbidden only at the Pascha , and not at the rest of the feasts ; but to buy and sell is forbidden in all their three feasts : therefore it is a morall precept , they might buy nothing upon the day of the Passover , therefore they bought all necessaries the day before . Ioh. 13.27 . So that which is forbidden to some persons and not to all is a ceremoniall thing . Example , no Nazaret might drinke wine , and the Priest might not drinke wine when he entred into the Congregation , but other persons might drinke wine , therefore it is but a ceremoniall law . So for the place , no man might carry a vessell through the temple . Mark. 11.16 . but out of that place , any man might carry a vessell , therefore it was but a ceremoniall law .

The conclusion of this is , this law of the Sabbath hath something morall , judiciall , and something ceremoniall , therefore wee must study to distinguish those three , that wee may know what part of the commandement bindeth us perpetually in this precept .

EXERCITAT IIII. Of the difference betwixt the Sabbath and other feast dayes . Commandement IIII. Exod. 31.15 . The seaventh day is a Sabbath of Sabbaths unto the Lord .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dies bonus . FIrst , the Sabbath day differed from Iom Tobh , a good day ; Secondly , it differed from Gnazeroch , dies interdicti ; Thirdly , from Mognadim their three great feasts .

Dies bonus , a good day what . First , it differed from dies bonus , a good day . 1. Sam. 25.8 . a good day , was a day wherein they met onely to be merry , but they kept no religious exercise that day :

The Chaldee paraphrast upon this saith , we are commanded to keepe the Sabbath and good dayes , that is , the feasts ; and not to goe above two thousand cubits , but good dayes are not so taken in the scriptures as applied to their feasts : but to a day for banqueting onely . And it was festum fori , Fastum Fori . Chori . non chori , as the schoolemen speake ; such a feast was that commemoration of Pur , it was commanded by Mordechai to bee kept in remembrance of the rest from their enemies ; Pur was a politicke cessation onely . it is not called Mogned , as the rest of their feasts are , but Tzemim tempus , it is not called a Sabbath ; it is said there that they rested from their enemies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tempus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cessare . the word is Nuah , but not Shabbath to rest , but not to rest as on the Sabbath or on their feasts . The dayes of Pur were but a politicke cessation , and they were good dayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quiescere . but not holy dayes .

Ob. But the Iewes have a liturgie appointed for this day , therefore it may seeme to be a holy day ; upon this day they read the booke of Esther , as may be seene in their Calendar .

The liturgie was not appointed by Mordechai , Answ. The Iewes liturgie upon the dayes of Pur was not appointed by Mordecha● . but by the Iewes afterward ; the Iewes at this day upon the foureteenth and fifteenth of Adar read the history of Esther , and as often as mention is made of Haman , they knocke upon the table of the Synagogue , Vide Schinlerum in voce Pur. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dies interdicti as though they would beat out his braines , and they cry , cursed be Haman , but blessed be Mordechai ; cursed be Zeresh , but blessed be Esther .

Secondly , the Sabbath differed from Gnazereth , The Sabbath differed from Gnazereth , or dies inter dicti . Ioel. 1.13 . they are called Gnazereth , or dies interdicti , because the hands of men were shut up at these times from worke ; and these were kept when some great and heavy judgement of God was upon the Church . Gnazereth or dies interdicti were appointed to be kept for some great judgement . Such was the fast of the fourth moneth when Ierusalem was taken . Ier. 29.6 . So the fast of the fift moneth , the seaventh day , for the burning of the temple , this fast , Ier. 51.12 . is said to be kept the ninth day , it seemeth then that this fast was kept both the dayes , for the great desolation that was then ; their third fast was kept in the seventh moneth Tishri , and this was for the slaughter of Gedaliah . 2. King. 25.25 . Their fourth fast was in their tenth moneth Tebbeth , when Nebuchadnezzar burnt Ierusalem : these Gnazereth were but occasionall , and not perpetuall as the Sabbath was , therefore Zach. 8.19 . The Lord promised to turne these fasts into joy and gladnesse , and into cheerefull feasts .

Thirdly , The Sabbath differed from their great feasts . the Sabbath differed from the festivall daies called Mognadim .

The first difference betwixt those feasts and the Sabbath was this ; The feasts had no preparation as the Sabbath had . those feasts had no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or preparation going before them , but the Sabbath had still a preparation going before it , and it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or pervigilium Sabbathi .

Ob. It may be said , Ioh. 19.14 . It was the preparation to the Passover ; therefore the Passover had a preparation as well as the Sabbath .

Answ. It is called the preparation to the Passouer , because the Sabbath & the Passover fell both together , and then they transferred the Pascha to the Sabbath , and that is called a great Sabbath . Ioh. 19.31 . And the preparation was then in respect of the Sabbath , and not in respect of the festivall day ; their other feasts besides the Sabbath needed no preparation .

The festivall dayes were transferred to the Sabbath , and why ? Secondly , the Sabbath and their festivall dayes differed in this , they used to transferre their festivall dayes to the Sabbath , but the Sabbath stood immoveable , and could never be removed to any of their feasts : they used , as the Iewes say , to transferre their other holy daies to the Sabbath , propter olera & mortuos , that is , because their meates and dead bodies could not bee kept from corruption two dayes together , and especially in Tisri answering to our Autumne : therefore they made the feast day a common day , and upon it they prepared their meat and buried their dead , and they transferred the religious exercises of that day to the Sabbath .

All the sacrifices of their feasts gave way to the Sabbath . Talmud in tract . de paschate . cap. 5. So the sacrifices of all their feasts gave way to the Sabbath ; their dayly evening sacrifice was killed at eight of the clocke and an halfe , according to the Iewes counting of their houres , that is , halfe an houre before three , and offered at the ninth houre and an halfe , that is , halfe an houre after our three : but in the evening of the Passover it was killed halfe an houre before seaven , and offered halfe an houre before eight , that is , according to our calculation , it was killed halfe an houre after one , and offered halfe an houre after two of the clock ; and this they did that they might rest the evening of the Sabbath .

Fourthly , the Sabbath had a double sacrifice appointed for it , The Sabbath had a double sacrifice . whereas their feasts had their owne particular sacrifices .

Fiftly , The Sabbath was kept in the wildernesse . the Sabbath was kept in the wildernesse and in the captivity , and he that brake the Sabbath in the wildernesse , was stoned to death , but those feasts were not kept in the captivity , and the Passover but once kept in the wildernesse . Num. 9.5 .

Lastly , The whole weeke took denomination from the Sabbath . the Sabbath and other festivall dayes differ in this , the whole weeke tooke the denomination from the Sabbath . Luc. 18.12 . I fast twice in the Sabbath , that is , in the weeke . So Act. 13.42 . The Gentiles besought that these words might be preached unto them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , in the middle of the weeke .

The difference betwixt the Sabbath and the weeke dayes was this , The difference betwixt the Sabbath and weeke dayes . every Sabbath day they came to heare the scriptures , read and expounded . Marc. 1.21 . Luc. 4.31 . So Act. 14.15 . and 15.21 . but on the weeke dayes they met but occasionally , as Act. 17.10 . Esay . 58.2 . They seeke mee dayly to know my wayes : they sought the Lord dayly , but the Sabbath day was the appointed time to seeke .

The conclusion of this is , Conclusion . the Iewes had many Sabbaths , and now wee have but one , and therefore wee should be more carefull in observing of it ; nam vis unita fortior . For as a river divided into many streames runneth the more slowly , and united into one runneth the more strongly , so the affections set upon moe objects are not so intended , as when they are set upon one .

EXERCITAT . V. Of the sanctification of the Sabbath . Commandement IIII. Esay . 58.13 . If thou turne away thy foot from the Sabbath , from doing thy pleasure on my holy day , and call the Sabbath a delight , the holy of the Lord , honourable , and shall honour him , &c. Then I will cause thee ride upon the high places of the earth , and feed thee with the heritage of Iacob .

God who made the creature , hath onely power to separate it for a holy use . GOD sanctifieth his Sabbath , and man sanctifieth it , God sanctifieth the Sabbath because he made it ; he that made the creature hath power to sanctifie it , and to separate it for a holy use : he that made the bread and the wine may set a new stampe upon these creatures , and appoint them for his sacrament . So he that made the dayes may separate a day for his owne use and service , Sanctificat● Constitutiva . Invocativae . and this is constitutiva sanctificatio ; but when man is said to sanctifie the Sabbath , it is but invocativa sanctificatio , that is , he desires of God that grace , that he may sanctifie it , and keepe it holy .

How the Lord is said to sanctifie the Sabbath . Againe God is said to sanctifie it . Ezek. 20.12 . I gave them my Sabbath to bee a signe betwixt me and them , that they may know that I am the Lord who sanctifieth them ; the Lord sanctifieth this day when hee sanctifieth man to keepe it holy . A man is said to doe a thing when he indeavours to doe it , although he doe it not , but the Lord giveth a man grace and sanctifies him .

Time is called holy improperly . The Lord is said to sanctifie the Sabbath , because he separateth it from a prophane use to a religious use ; time in it selfe is not sanctified , it is but numerus motus ; and it is called holy improperly onely , because it is the measure of holy actions : so the Angell said to Sara , I will returne to thee at the time of life . Gen. 18.14 . Time in it selfe doth not live , it is onely the measure of living things : The Sabbath is the measure of holy actions . so the Sabbath is sanctified when it is made the measure of holy actions . Workes to be done that day , are the workes for the soule especially , all the weeke long a mans travell is for his mouth . Eccles. 6.7 . and the Sabbath is for the soule , a noble day in respect of the weeke dayes ; and he that exerciseth himselfe that day as he ought , is the Lords freeman .

There are sundry sorts of people who sanctifie not the Sabbath , some mocke the Sabbath and scorne it . Some are mockers of the Sabbath . Lament. 1.7 . The adversaries saw her , and did mocke at her Sabbaths . Augustine saith of Seneca , that he mocked the Iewes because they spent the seaventh part of their life in idlenesse , and the heathen called the Iewes Sabbatarij , in derision .

There is another sort of people who thinke the Sabbath a burden to them . Amos. 8.6 . Some are weary of the Sabbath . When will the new moone be gone , that wee may sell corne ; and the Sabbath , that we may set forth wheat ?

There are some who make the Sabbath their delight . To some the Sabbath is a delight . Esay . 58.13 . Some kept the Sabbath of the golden calfe ; Aaron said , To morrow is a feast to the Lord . Exod. 32.5 . Three sorts of men who doe not sanctifie the Sabbath . and how kept they this feast ? They sate downe to eat and to drinke , and rose to play . Vers . 6. Others keepe it as the ox keepeth the Sabbath , they rest from labour , but they serve not the Lord that day , but they know not that Sabbath a Sud , that internall and secret rest . There is a third sort who begin the Sabbath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 arcanum secretum . but continue not in the worship of God , they thinke that a part of it is sufficient for God , and they make it diem intercisum , a halfe holy day , and some will abstaine from labour that day , but not from pastime ; but the sanctification of the Sabbath requireth both abstinence from labour and pastime , and that for these reasons .

Reasons proving abstinence from labour and pastime on the Sabbath . The first is taken from the institution of the Sabbath , the Sabbath was instituted in innocency , when man Reas. 1 might have wrought without tediousnes or sweat of his browes , The Sabbath given to Adam , in which hee might meditate upon Gods worke . the Lord appointed not this rest for any wearisomenesse or want of recreation ; but the Sabbath was instituted , that hee might have a day to meditate upon Gods workes freely ; The end of the Sabbath is not rest chiefly . in the weeke dayes he was dressing the garden which would have brought some distraction to the minde ; therefore the Lord would have a day set a part for himselfe , that man might meditate upon him and his workes : Now if Adam who had no sinne within him , or evill example without him , notwithstanding of his well disposed heart to Gods service had need of a day ; what need have wee then of a day who are sinners ? This argument serveth against those who thinke that the end of the Sabbath is , that men may refresh themselves , this could not befall Adam because he was not weary ; rest I grant is commanded here , but it is ad aliud , for holinesse , and not for gaming .

Reas. 2 The second reason is taken from the end of the institution , The Sabbath not appointed for pastime . the negation of labour is the position of holynesse and sanctification , the one is taken away that the other may bee placed ; but pastime and gaming after publique service are a let to the rest of this day , for it is all alike holy . The Romans made a law ne quis lanam Tarento eveheret , that none should carrie wooll out of Tarentum , but some who carried sheepe out of Tarentum were punished as transgressors of the law ; because they who carried out sheep carried out wooll : & quod una via prohibetur , ad id alia via perveniri non potest , that which is forbidden one way , we cannot come to it by another way ; to prophane the Sabbath by workes is forbidden , therefore it is forbidden also to prophane it by pastime .

No time hath any inherent holinesse in it , Reasonable creatures are the subject of holinesse . for reasonable Reas. 3 creatures are onely the subject of holinesse ; altars , garments and vessels had a typicall holinesse ; this was relative onely to the things signified by them , and not in the things themselves ; time then must bee called holy improperly , because it is the measure of holy actions , but pastimes and gaming cannot be called holy actions . Reas. 4

That which is most large and most permanent , is the principall and essentiall part of the commandement . But albeit David could not have accesse to the house of the Lord , Men are bound to keepe the Sabbath by private exercises if they cannot keepe it publikely . as the swallowes and the sparrowes had to the altar , yet hee was bound to keepe the Sabbath , and in the captivitie they were bound to keepe this day holy , as a man in prison is bound to keepe it holy by private exercises ; therefore Christ biddeth his Disciples pray that their flight be not on the Sabbath . Mat. 24. This argument maketh against those who thinke that wee are bound to thinke upon divine service no longer then we are in the Church .

Small workes are forbidden that day ; Small workes are forbidden on the Sabbath . was it not a Reas. 5 small thing to goe out at their doores in the morning and to stoope downe and gather a little Manna betwixt five and sixe of the clocke , yet the Lord said , how long will ye breake my commandements ? and Mary Magdalene would buy nothing for the annoynting of Christ untill the Sabbath was past . Seeing then the Lord forbiddeth such small things , we cannot say that the Sabbath was instituted for refreshing of our wearied bodies onley .

They say that the ●●nne shineth in some places almost twenty and foure houres , Object . shall a man keepe all this time holy ? it is impossible .

Put the case that we dwell under the pole where the sunne shineth halfe a yeare , Answ. the Sabbath day is not to be measured here by light and darkenesse , but by the revolution of the sunne to the same point , Where the sunne shineth long , the Sabbath is to be measured by the revolution of it to the same point . Conclusion . in a part of which time a man may sleepe and take his rest , as hee that hath a night in that time .

The conclusion of this is , God giveth us sixe whole dayes to our owne use , therefore we should give him a whole for his Sabbath , or else wee have two measures in our bagge , a little to meet out with , and a great to receive in , which is abomination to the Lord .

EXERCITAT . VI. That man is commanded to labour sixe dayes . Commandement IV. Exod. 20.9 . Sixe dayes shalt thou labour and doe all that thou hast to doe .

Whether is this a precept or permission . SIxe dayes shalt thou labour ; the Lord commandeth his people to labour sixe dayes , this is not a permission but a precept , it is not left arbitrarie to them , as if hee should say , Ye may labour , but it is commanded , Ye shall labour sixe dayes . So Act. 1.22 . One shall be a witnesse with us of his resurrection , that is , I command him to bee a witnesse , and not this way , it is free for him to be a witnesse , or he may be a witnesse .

Object . Then it may bee said that a man may not recreate himselfe upon the weeke dayes .

Answ. The schoolemen say well , that affirmative precepts doe not so straitly binde as negatives doe : Affirmativa ligant semper , sed non ad semper , negativa ligant semper & ad semper : the affirmatives binde not simply without intermission , but the negative precepts binde without intermission .

They had their morning sacrifice when they entred to their worke , and their evening sacrifice when they ended their worke : they gave God the first part of the day and the last , although they were dayes appointed for worke . And Iob. 23.12 . I have esteemed the words of his mouth more then my necessary food . They would not omit this dutie for their meate , farre lesse for their labour : & they divided the day in three parts , the first ad tephilla , orationem : the second ad torah , legem ; The Iewes gave a part of the worke dayes to the Lord . and the third ad malacha , opus : although they were dayes appointed for worke , yet they gave the Lord his part of them every day .

Sixe dayes shalt thou labour . God hath given man sixe dayes , therefore it is good reason that hee give the Lord one : Great reason that God have one day seing hee giveth sixe to man . hee gave Adam leave to eate of the fruit of all the trees in paradise , except one ; therefore hee should have reserved that one , for God. If the Lord had given but one day to man , and taken fixe to himselfe , yet he was to obey ; but now when hee hath given him fixe , and taken but one to himselfe , how can any man refuse to give him this day ? what if the Lord had commanded thee some great thing wouldest not thou have done it ? 2. King. 5.13 .

Sixe dayes shalt thou , labour that thou mayst rest the seventh , a man should alwayes remember Gods service , and make it his last and principall end . 1. Cor. 10.31 . Whether therefore yee eate or drinke , or whatsoever yee doe , doe all to the glory of God. He should be diligent in his calling upon the weeke dayes , that hee may rest upon the Sabbath from the workes of his calling . Hee that is not faithfull in his calling , To be diligent in their calling , and to keepe the Sabbath goe together . will never care to keepe the Sabbath ; and he that keepeth the Sabbath will be diligent in his calling : those two are like the two cherubins whose faces looked one towards another .

There is a speciall note of remembrance set before the Sabbath as a phylactery to cause men to remember it ; and this is a part of the phylactery , Doe all that thou hast to doe : doe the worke of thy calling upon the weeke dayes , that thou mayst keepe the Sabbath .

Quest. Whether may a man separate a weeke day for the service of God or not ?

Answ. Levit. 19.23 . When a man planted a vineyard , the Lord commanded that hee should not eate of the fruit of it for three yeares , and all that time the trees should be uncircumcised ; but the fourth yeare the fruit of it should be holy unto the Lord , and in the fift yeare they are bidden profane their vineyards , that is , to turne them to common uses ; there was no man might use the fruit of the fourth yeare , A man cannot separate a day to make it holy . but it was dedicated to God , and in the fift yeare they were commanded to make it common : so no man may profane the Sabbath appointed for Gods service , so neither may they separate any of the rest of the dayes of the weeke , to make them holy for Gods service as the Sabbath . When a man separateth a particular day for the worship of God , it maketh it not holy , as the Sabbath is . Seir the Casuist saith , Ecclesia potest abolere dies festos , determinatio diei est a jure humano , Seirus lib. 7. cap. 13. & consuetudo plurimum potest in jure humano , sanctificatio est a lege divina , the Church may abolish holy dayes , for the determination of them is but from man , and custone prevaileth much in the lawes of men ; but the sanctification of a day is from God : God onely may sanctifie a Sabbath for himselfe , tempus non est inter privata bona : but it is numbered among such things as a●e common to all , as the aire and water : & quod divini juris est , nullius in bonis est ; therefore man cannot separate time as God doth for his service , and their separation is but occasionall and alterable .

Conclusion . The conclusion of this is , God hath given man sixe dayes to labour and doe his owne worke , that hee may keepe the Sabbath , and have Gods blessing upon his travels ; he must seeke a blessing upon the Sabbath to all his travels in the weeke dayes . For Except the Lord build the house , they labour in vaine that build it , except the Lord keepe the city , the watchman watcheth but in vaine . Psal. 127. So they labour in vaine who worke all the weeke , except the Lord blesse their travels ; and the Sabbath is the day in which hee blesseth the works of his children , He openeth his hand every day and satisfieth the desire of every living thing , Psal. 144.16 . But hee hath another storehouse which he openeth to his children upon the Sabbath .

EXERCITAT . VII . No worke to be done upon the Sabbath . Commandement . IV. Exod. 20.10 . In it thou shalt not doe any worke , thou nor thy sonne , nor thy daughter , nor thy manservant , nor thy maidservant , thy cattell , nor thy stranger that is within thy gates .

THe interdiction is here set downe , not to breake the Sabbath , first the father is forbidden , the sonne and the daughter , the manservant and the maidservant who should religiously observe it , and the stranger is forbidden that he should not give offence to others , and thirdly the beast that he should not give an occasion to worke that day .

First , Reformation must begin at the head . the father of the family is forbidden to doe any worke . Reformation must begin at the head first , as in a kingdome , at the king . Psal. 101. this is his gate . So in a Magistrate , as in Ioshua cap. 24. I and my house will serve the Lord ; this is his gate . So the master of a private family . Moses before hee was a magistrate should have circumcised his sonne . When reformation beginneth at the head , then the Scripture saith , Salvation is come to thee and to thine house , Luc. 19.9 . because they are the meanes to instruct and informe their household : and even as the balme laid upon Aarons head ran downe to the hem of his garment , Psal. 133.2 . So when the father of a familie is religious , then religion descendeth from him to his children , to his manservant , and to his maidservant .

Nor thy sonne , nor thy daughter , thy manservant nor thy maidservant . Observe that in matters of religion there is no difference betwixt bond and free , In matters of religion no difference betwixt male and female , bound or free . male and female , Galat. 3.28 . betwixt bond and free ; therefore the servant payed the halfe shekell as well as the master did , Exod. 30.15 . betwixt male and female ; therefore the daughters in Canaan might succeed to their fathers inheritance as well as the males , Num. 36.

Necessitas obedientia non excusat servum , sed necessitas coactionis excusat servum . Thy manservant , nor thy maidservant . Some hold that servants may worke upon the Sabbath day at their masters commandement , and that the commandement is onely given to the master , Seitus lib. 7. cap. 28. en casibus . and that the sinne lyeth upon him if he cause his servant to worke , and not upon his servant : but the Lords commandement forbiddeth all equally , whether they be masters or servants , the meanest servant is within the covenant as well as their master who commandeth . Nehemiah did contest with his servants for breaking of the Sabbath , He saw some treading winepresses upon the Sabbath day , and bringing in sheaves , and loading asses , and also wine , grapes and figges , and all manner of burdens which they brought in Ierusalem upon the Sabbath , Neh. 13.15 . the most part of these were servants : and why did Nehemiah contest with them , if servants were not bound to keepe the Sabbath as well as their masters ?

And the stranger that is within thy gates . Advena Iustitia . Porta . There were two sorts of strangers amongst them , the first was advena justitia , and the second advena portae . Advena justitiae was he that was a proselyte and converted , and he was either Toshebh , inhabitans , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Inhabitans . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Externus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . who was converted and had dwelt long amongst them ; the seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a parishoner : Or Ger who was newly converted , the Seventy translate him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a proselite . Such proselytes were Arauna the Iebusite , Vriah the Hittite , Ebed-melech , Iethro and such . David maketh mention of these strangers , Psal. 135.19 . Blesse the Lord o house of Israel : Blesse the Lord o house of Aaron : Blesse the Lord o house of Levi : yee that feare the Lord blesse the Lord : yee that feare the Lord , that is , all strangers converted , and proselytes who were joyned to Israel and Aaron . Esay 65.3 . Let not the stranger say , the Lord hath separated mee . They might eate the passover with the rest of the Israelites , Exod. 13.48 . and of these strangers it is not meant here , for the charge is directly given to them as to the Israelites , that they should do no manner of worke ; but it is meant of that stranger that was advena porta , Strangers that were not converted are meant here . such strangers as dwelt amongst them occasionally , but were not converted , or become Proselytes , those were bound to rest from their labours upon the Sabbath , that they should not give offence to the people of God ; Such were that mixed multitude that came out of Egypt , Exod. 12.38 . Num. 11.4 . And an hundred and fifty three thousand and sixe hundreth in Salomons time , 2. Chron. 2.17 . And those strangers , if they continued any while amongst the Iewes , they were to learne the seven precepts of Noah ; and this way they were to be brought peece and peece to the trueth , untill they came to be proselytes .

Now the beast is commanded to rest upon the Sabbath , The beast is not the proper subject of this law . the beast here is not the proper subject of this law . The Schoolemen say well , quando finis praecepti particularis alius est à re precepta in genere , tunc non cadit sub praeceptum : When the end of the particular precept is different from the generall precept , then it falleth not under the generall precept . The end of the law is , that God should be worshiped upon the Sabbath ; the reason why the beast should not worke , is , because if the beast should worke , the man must worke with the beast : the Lord saith , Thou shalt not muzze the mouth of the oxe &c. hath God regard of oxen ? Why the beast should not work . 1. Cor. 9.6 . The Lord gave this law , not for the oxe cause , but for mans cause : so here when hee biddeth the beasts rest upon the Sabbath , it is not for the beasts sake , but for mans sake ; the beasts because they have laboured for man all the weeke long , they should rest ; but this is a duty required in the sixt Commandement , The mercifull man hath pitty upon his beast , Prov. 12.10 . Piety is the subject of the first table , and mercy of the second .

Conclusion . The conclusion of this is , that all must be within the covenant from the highest , to the lowest none is excepted . Deut. 29.10 . You stand this day all of you before the Lord your God : your captaines of your tribes , your elders , and your officers , with all the men of Israel , your little ones , your wives , and the stranger that is in thy campe , from the hewer of the wood unto the drawer of the water , that thou shouldest enter in covenant with the Lord thy God this day .

EXERCITAT . VIII . Whether the Sabbath was from the beginning or not . Commandement IV. Exod. 20.11 . For in sixe dayes the Lord made heaven and earth , the sea and all that in them is , and rested the seventh day .

WE have shewne who should rest upon the Sabbath , the next thing to be considered , is , the reason why wee should rest upon the Sabbath , because God rested from all his workes ; the reason why the Iewes did keepe the Sabbath upon the seventh day from the creation , was , The reason why wee keepe the first day of the weeke . because God rested that day from all his workes : which reason bindeth not us Christians now directly , because God rested not from all his workes upon our Sabbath ; but because Christ rested from all his workes upon our Sabbath ; triumphed over death and hell ; therefore wee should keepe it . Why the seventy translate it , God rested the sixt day .

The seventy translate these words thus , God rested from his workes the sixt day ; and they give the reason why they translate it the sixt day , and not the seventh , lest king Ptolomie should have asked them ; did God worke any thing upon the seventh day before hee rested ? but it should not be translated , God rested from creating of new kindes that are perfect . he rested from all his workes quae fecit , sed quae fecerat , that is , hee rested from all his workes the seventh day which he had made the sixt day , and where it is said , he rested from all his workes , it is to be understood ( as the Schoolemen say ) hee ceased a no vis speciebus perfectis creandis , sed non ab imperfectis : when he createth daily , soules of men , these are not perfectae species , for the body is begotten by generation , and the soule is only created of nothing . Ps. 102.18 . The people that shall be created &c. this is meant of their soules , & not of their bodies : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nutrix ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fid●lem esse . for their bodies are begotten by generation . When the beasts are begotten it is a worke of generation , but not of creation : and the Lord ceased not from ruling & preserving those creatures which he had made : God rested not from the workes of his providence and preservation . therefore Prov. 8.30 . it is said , I was as a nurse with him : and even as great men commit their children to nurses ; so the Lord after that he created the world , committed the care of it to his providence , as to a nurse .

God rested from all his workes ; therefore hee would have us to rest from our workes .

Foure sorts of rest . There are foure sorts of rest , the first is a naturall rest , as when Christ sat downe at the well to rest him . Ioh. 4.6 . Secondly , a rest from sinne ; thirdly , a typicall rest , Heb. 4.9 . fourthly , that eternall rest in heaven , Esay 66.23 . Sinne is our most proper labour , and most wearisome labour , to worke in bricke and clay in Egypt was not like it , Sinne is the most wearisome labour . it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , labor , and it is like quicksilver , Habet principium motus in se , sed non quietis , still trembling , but never at rest . Wee must rest also from the workes of our callings , in our callings There is much vexation of spirit , Eccles. 1.14 .

Rest is the habit , and moving a privation ; when a man resteth that he may labour againe , that is not a perfect rest ; when a man is carried contrary to nature , then the motion is violent , and the rest is comfortable : the motion of sinne is contrary to nature , therefore the rest from sinne must be comfortable ; The motion of sinne is contrary to nature . they who rest not from sinne here , shall not rest in the life to come , Revel. 14.11 . They that worship the beast shall never rest , neither day nor night .

God sets downe his example for imitation . The Lord setteth downe his example for imitation to us because he rested that day , Ob. and so wee may learne that the institution of the Sabbath was from the beginning , which is contrary to those who hold that the Sabbath was not ordained to be kept , till after the Lord had rained down , Manna . Exod. 16. And they say that these words ( The Lord rested from all his workes the seventh day ) were a reason added to Moses Sabbath , when the law was given , but not to Adams Sabbath before the fall .

But we answere , Answ. in the reason of the commands there is some thing naturall from the beginning , and some thing added by Moses : Something in the Sabbath naturall from the beginning , and something added by Moses . in the reason of the fift commandement ; this was juris naturae , given to Adam and all his posterity before the fall , Honour thy father and thy mother that thy dayes may be long , that is , that thou mayst live a long time happily here , and then to be translated to another life : but this was juris Mosaici ; That thy dayes may bee long in the land whither thou art to goe . So this was juris naturae in the reason added to the Sabbath , thou shalt rest from all thy workes , because God rested from his workes , but this is onely juris Mosaici , that the Sabbath should be a signe betwixt God and them ; and belongeth not to Adams Sabbath . Ezek. 20.10 . I brought them out of Egypt and gave them my Sabbaths , that they might be a signe betwixt me and them : To rest upon the Sabbath was naturall to it from the beginning ; but that it should be a signe betwixt God and the people was accessorie to it in Moses time . The Sabbath was a particular signe to them of their bringing out of Egypt , and they should alwayes remember to keep it ; because the Lord brought them out of Egypt ; the Sabbath was from the beginning , but it was accessory to the Iewish Church that it was made a signe , as the rainebow was from the beginning ; ( the reflexe of the sunne in a cloud ) but it was not a signe to the world untill after the deluge .

But they say , Object . wee read nothing in the whole history of Genesis of the Sabbath , or that any of the Patriarches kept it .

We read nothing that the adulterous or incestuous persons were put to death before Iudahs time , did the Patriarches suffer this sinne to bee unpunished all this time ? The Patriarches had an appointed time for Gods worship . and is it probable that the holy men of God who sacrificed to the Lord and worshiped him , had not a certaine time for his worship determinate to them ? the Lord sanctified his Sabbath as soone as he rested from his workes , and he set up the sunne and the moone Lemognadim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In statuta tempora . ( which is the word used afterwards in the law for their holy conventions ) ad statua tempora . What appointed times were then for his worship , if not the Sabbath ? for as yet they had none of their anniversary feasts .

Object . Againe they say , that the words set downe in the law ; that thou maist rest , and thy servant may rest , belonged not to Adams Sabbath , for Adam before the fail was not wearied , and there should have beene no servile subjection before the fall ; therefore these words belong onely to Moses Sabbath .

Answ. Although Adam should not have beene wearied in dressing of the garden , Albeit man had stood in innocency , yet there should have beene distinctions of superiority , degrees and sexes . yet hee behoved to rest , that hee might exercise himselfe onely in the worship of God ; and although servile subjection came in after sinne , yet if man had not fallen , there should have beene degrees of superiority and inferiority , and there should have beene a distinction of ages , sexes , and dignities .

Ob. Ioh. 7.22 . Christ maketh an opposition betwixt two lawes , one of circumcision , and another of the Sabbath ; and he saith that circumcision is kept , not because Moses instituted circumcision , but because it was from the fathers : and because Moses law of the Sabbath was given after the law of circumcision ; therefore it is that infants are circumcised upon the Sabbath , and yet the Sabbath is not broken .

Answ. The Sabbath was given after circumcision with the rest of the ceremonies belonging to it , which Christ especially meaneth of here ; but the morall part was given to Adam before his fall ; Christ maketh an opposition betwixt the ceremony of the Sabbath and the ceremony of circumcision . he maketh but opposition here betwixt the ceremonie of circumcision , and the ceremonie of the Sabbath ; the lesse necessarie ceremonie gave place to the greater , and the Iewes say , when a child was to bee circumcised upon the Sabbath , yet the morning sacrifice behoved to be offered first before the child was circumcised ; and then all the rest of the ceremoniall worship in the Sabbath gave place to circumcision

And where they urge us , Obj. that there is no example of the Patriarches who kept the Sabbath before the Manna was sent downe . Answ. It may seeme out of Iob that they kept the Sabbath in his time ( which was before the law was given . ) It is said that Iob had seaven sonnes , and they went and feasted in their houses every one his day ; Iobs children kept the Sabbath . and then it is subjoyned , Iob. 1.6 . That there was a day when the sonnes of God came to present themselves before the Lord . Pineda in Iobum . Now who were the sonnes of God here ? but Iobs children who assembled themselves to worship God upon the seaventh day ?

They say that these words , God rested the seaventh day and sanctified the Sabbath , are set downe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The sanctification of the Sabbath was not set downe by way of anticipation . by way of anticipation ; because God promised to sanctifie that day afterward : this carrieth no probabilitie with it , that God is said sanctifie it , because he was purposed to sanctifie it afterwards ; for then he might be said to sanctifie the mount Moriah when he created it , because afterwards hee was to build the temple there , and to sanctifie the Pascha and the Pentecost , because afterwards he was to appoint them for holy uses .

The conclusion of this is , wee live not by examples , Conclusion . but by rules , but Gods example was a rule to the Iewes , and Christs example should bee an example to us to keep the Sabbath : God rested from the beginning upon that day , and the law hath first respect to Adams Sabbath , and not to Moses Sabbath .

EXERCITAT . IX . Of the change of the Sabbath to the first day of the weeke . Commandement . IV. Revelat. 1.10 . I was in the Spirit on the Lords day .

CHrist when he rose he changed the Iewish Sabbath into his day , and called it the Lords day . Christ is set downe as an example of imitation to us , Christ teacheth both by word and deed . and hee teacheth us two wayes , by his doing and by his teaching . Act. 1.1 . Of all that Iesus began both to doe and to teach . The Apostles followed him because hee rose that day , and kept that day : therefore they called it his day , Iohn was ravished in the spirit , The Sabbath is called the Lords day emphatically . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he setteth the article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 before it , as if he would say , that Lords day ; all dayes are the Lords dayes , but this day is emphatically called the Lords day ; because hee , as Lord of the Sabbath , changed it : and Beatus Renanus commenting upon Tertullian observeth well , that it was the manner in the Apostles dayes , to call things rather the Lords than Christs , Things called the Lords rather then Christs . as the Lords supper , the Lords table , so the Lords day ; because he instituted all these .

Secondly , Christ hath ceased from his owne workes , as God did from his . Heb. 4.10 . Here foure things are to be considered . First , God had a rest , and Christ had a rest ; God rested after the creation , and Christ rested after the redemption ; Gods rest upon the Sabbath , and Christs rest upon his Sabbath compared together . God rested when hee had made the world , and Christ rested when he made the new world . 2. Cor. 15.17 . Old things are past away , behold all things are become new . Secondly , God is set for an example to the Iewes in the creation , & by like consequence Christ rested that day from all his labours . So should Christians rest upon this Sabbath from all their labours . And this example of Christ bindeth Christians as forcibly to keepe this Sabbath , as the example of God did binde the Iewes to keepe their Sabbath .

Thirdly , the Apostle 1. Cor. 16.2 . The Apostles kept this first day of the weeke . commanded that upon the first day of the weeke a collection be made for the Saints , and he speaketh of this day not as a new day , but as a day well knowne among the Christians ; for this epistle to the Corinthians was written in the fiftieth and seaventh yeare of Christ , that is , twenty three yeares after his death .

The Lord changed the Priest-hood from the first borne to the Leviticall priesthood . So when the people of Israel came out of Egypt , hee changed their account ; whereas before they reckoned from Tishri , now hee commanded them to reckon from Nisan , because of the great benefit of their deliverance out of Egypt : So now he will have the Sabbath to be reckoned from his resurrection , and not as the Iewes reckoned .

Vpon this day the Lord created the heaven and the earth ; this day the Angels were created , Many notable things done this day . this day the Lord gave Manna to the Israelites , this day the Spirit came downe upon the Apostles , and upon this day circumcision was instituted ; as Chrysostome observeth ; because Christ who rose this day was to circumcise the heart .

When the Lord changed the Sabbath day , Quest. what sort of change was this ?

There are foure sorts of changes in religion : First , Answ. when the essence and substance of religion is changed . Foure sorts of changes in religion . Secondly , when the state of religion is changed : Thirdly , when the essence is changed in part ; Fourthly , when the rites in religion are changed . The change of the essence .

The first change is when the essence of religion is changed , as when a Turke becommeth a Christian , this is as when a man is raised from death to life .

The change of the state of a thing . The second change is , when the state is changed , as when Christ changed the Sabbath into the Lords day ; this is as when a boy becommeth a man.

The change of the esscence in part . The third change is , when the essence is changed in part , as when one professeth the truth , but in some point he is hereticall ; hee is converted in this point , here the essence is changed in part ; this is , as when a man who is sicke becommeth whole .

The change of the rites . The fourth change is , when the rites are changed , this is like the change of a mans cloathes : the change here of the Sabbath into the Lords day , was but a change in the state and in the rites , but not in the essence ; neither in the whole nor part .

Conclusion . The conclusion of this is ; Christ who is Lord of the Sabbath . Mat. 12.8 . hath power to change the Sabbath . There are foure memorable changes which Christ made , Foure memorable changes which Christ made . the first is his miraculous change , as when hee changed water into wine ; the second was the changing of the ordinances , he changed the ceremonies of the law into the gospell ; and the Sabbath from the seaventh day to the first day of the weeke ; the third is when he changeth man from nature to grace ; and the fourth is when hee changeth men from grace to glory , and in all these hee goeth from the more imperfect to the more perfect .

EXERCITAT . X. That workes of necessity doe not violate or profane the Sabbath . Commandement IIII. Mat. 12.11 . What man shall there be amongst you that shall have one sheepe , and if it fall into a pit upon the Sabbath day , will not lay hold on it and lift it out ?

ALthough the Lord hath discharged servile workes to be done upon the Sabbath , God alloweth such servile workes as belong to his worship to bee done upon the Sabbath . yet he alloweth such workes to bee done upon it which serve for his owne worship . To circumcise was a servile worke , yet because it served for his worship ; therefore he allowed it . So the killing of beasts was a servile worke , yet because it served for his worship the Lord approved it .

Secondly , Workes of charity may be done upon the Sabbath . workes of charity are the workes of the Sabbath , as to cloath the naked and to feed the hungry , yet all workes of charity are not to bee done that day , especially such , quae sola intentione operantis ad misericordiam diriguntur . Example , a man upon the Sabbath buildeth a bridge , this worke he proposeth to himselfe as a worke of charity , yet this is a servile worke and may not be done that day , but in case of great necessity .

Workes of necessity may be done that day ; there is a double necessity , inevitable necessity , and contracted necessity : Inevitable necessity is such that wee can no wayes eschew it , see it , nor helpe it ; Necessitas Inevitabilis Contracta . as when fire upon a suddaine cometh upon a house on the Sabbath day ; this inevitable necessity breaketh not the Sabbath . Inevitable necessity profaneth not the Sabbath . The second sort of necessity is a contracted necessity , when men doe not dispose of their affaires all the weeke long , they draw upon themselves a necessity to breake the Sabbath .

Necessitas Imminens . Prasens . Againe , wee must distinguish betwixt danger imminent , and danger present ; if the danger be not imminent , that sort of necessity profaneth the Sabbath . Example , the weather is like to bee stormy , therefore a man may cut downe his corne , or lead it home upon the Sabbath ; this sort of necessity breaketh the Sabbath , Present necessity profaneth not the Sabbath . but if the danger bee present , that sort of necessity breaketh not the Sabbath . Example , if a floud should carry away the corne , in that case a man may goe and save the corne , and that necessity doth not violate the Sabbath , and in this case wee profane the Sabbath unlesse wee profane it .

Quest. What if a poore tradesman cannot earne as much all the weeke as will intertaine his wife and family , whether may he worke upon the Sabbath day to intertaine them , or not ?

Answ. There is a twofold necessity , first , a pinching necessity , Necessitas non habet legem sed sibi legem facit . secondly , an extreme necessity : if hee and his family be onely pinched , for that sort of necessity hee must not breake the Sabbath ; Non licet sumere lucrum hoc die , nisi mera necessitas cogat , si principaliter ob lucrum fiat tunc est opu● servile . but if his necessity be an extreame necessity , then albeit he worke upon the Sabbath , he profaneth it not ; but the Lord alloweth it .

As workes of necessity profane not the Sabbath , so the commandement of the superior profaneth it not . Extreme necessity profaneth not the Sabbath . God commanded the Iewes to doe no servile worke upon the Sabbath , yet hee commandeth them to compasse the walls of Iericho seaven dayes ; The commandement of God the superior , breaketh not the Sabbath . here the Iewes might safely breake the Sabbath at the commandement of their superior .

The casuists grant too much liberty to the peo●le in doing servile workes . Servile workes are forbidden that day , but the Romish Casuists grant too much liberty to the people in teaching them what are servile workes , and what are not . Example , they say that windemills , and water mills may grind that day , because they require no great worke , nor toile or labour ; but they say , if a man should grinde at a man-mill , that were a servile worke : So they hold that fishes coming but once in the yeare , Vide Azpilaetam de violatione sesiorum . as hering , that it is lawfull for the fishers to fish that day : likewise they hold that men may make merchandise that day , providing that it be of things on which a certaine price is set downe . So they held that workes of the minde are not servile workes , and that they may be done on the Sabbath , if they be not bodily workes ; as a lawyer may informe his client : so such workes as are common to the master with the servant ; as to write , they hold them no servile workes .

The Iewes were profane violaters of the Sabbath , Seyrus de festis . as we may see in the dayes of Esay , and Ieremie , and so continued on till the dayes of Nehemiah ; but afterward they fell into another extremitie in the dayes of the Macchabes , The superstition of the Iewes in keeping of the Sabbath . and then they became superstitious observers of the Sabbath , 1. Macch. 2.36 . They fled into a city upon the Sabbath , neither threw they ston●s at them who pursued them ; but said let us all dye in our innocencie ; heaven and earth shall testifie for us , They would not fight to de●●●d them upon the Sabbath . that yee put us to death wrongfully . So they rose up against them upon the Sabbath , and slew them with their wives and children , to the number of a thousand people . but Matthias verse 41. made this decree , If it fall out upon the Sabbath that our enemies invade us , we will defendour selves , that there may be a people left upon the Sabbath to keepe the Sabbath .

Philo in his second booke of the life of Moses , saith , Sabbatum quietem adferre , non tantum mancipijs , sed etiam arboribus & stirpibus . Therefore Matt. 12. and Luc. 6. When the Disciples pulled the eares of corne upon the Sabbath ; they said , that the Disciples did that which was not lawfull upon the Sabbath . They would bury no body upon the Sabbath , therefore the body of Christ was taken downe from the crosse before the sunne set . The Pharisees extent in superstitious observing of the Sabbath . The Lord commanded , Ier. 17. that they should carrie no burdens upon the Sabbath , but the Pharisies extended it thus farre , The precept . The Pharisees extent . that it was not lawfull for the sick man to take up his bed upon the Sabbath . The precept . Ioh. 5. They might make no journey upon the Sabbath , The Pharisees extent . but the Pharisies extended it thus farre ( as Origen testifieth of those who were called Dosithaei ) that they would not stirre out of the place where they sat upon the Sabbath ; Cynesius apud Euoptium . and Cynesius reporteth of a Iew , who was at the helme of the ship before the Sabbath , but so soone as the sunne set , hee left the helme of the ship and cast himselfe along in the ship , and read all that night , and the day following upon the booke of the law : and although they threatened him with death , yet hee would not take the helme in his hand to guide the ship again : yet Christ & his Disciples went through the corn upon the Sabbath .

Workes of necessity may be done that day , but the Iewes hold , The precept . The Pharisees extent . that they might not bury the dead that day ; this is a worke of piety , and oftentimes of necessity , therefore it might be performed that day . A physitian may goe to visit his patient that day , and the midwife may goe to helpe a woman in childbirth that day , and a smith may shoe a post-horse that day , providing that hee be about the businesse that concerneth the estate .

The superstitious Iewes will suffer their beasts to carry no more upon them then their haltar or bridle ; The Pharisees extent . they will not saddle their horse that day ; whereas the Shunamitish woman desired one of the asses to be made ready , and a servant to be sent , that shee might goe to the man of God ; her husband said , Wherefore wilt thou goe to him to day , it is neither new moone nor Sabbath . 2. King. 4.22.23 . It was their custome to doe so on the Sabbath and new moones . In the dayes of Christ they would have pulled out their sheepe or oxe out of a pit upon the Sabbath , Matt. 12.13 . The precept . but afterward they would let the beast lye still untill the morrow ; The Pharisees extent . but if it was a marish place or deepe ditch wherein the beast was in present danger , then they used to hire some poore Christian for a trifle to pull out the beast for them . They hold that it is not lawfull for the blinde to leane upon a staffe that day , but for the lame it is lawfull : Schichardus de Sabbatho ex Tal. because the blinde may want the staffe , but not the lame . They teach , that if a man be wounded a day before the Sabbath , and the plaster be laid to his wound , The Pharisees extent . hee may suffer the plaster that day to lye still at the wound , but if he take it away , he may not lay to a new plaster that day . The Pharisees extent . They hold that if a flea bite a man that day , hee may take it , but not kill it ; & if a thorn pricke him in the foote that day , he may not pull it out . And last , they hold that a Tailor may not carry a needle , farre lesse a sword .

Men runne into extremities in religion , Men oftentimes run into extremities in religion . Peter will not have Christ to wash his feete at the first , but then he falleth into the other extremitie , Not my feete onely but also my hands and my head . Ioh. 13.9 . So here they were profane breakers of the Sabbath , and then they became superstitious observers of it : but we should keepe the golden mediocritie , and turne neither to the right hand nor to the left . Deut. 5.32 .

The conclusion of this is , The Sabbath was made for man , and not man for the Sabbath , and therefore in necessity Conclusion . 1 man is Lord of the Sabbath ( albeit not the supreme Lord ) and may breake it , but hee must take heed that he draw not on this necessitie ; for then hee shall be answerable to him who is the great and supreme Lord of the Sabbath , and shall be holden guilty as transgressor of his law .

Secondly , if wee sanctifie the Lord in this life , Conclusion . wee shall keepe that eternall sabbath with him in the heavens ; the sanctification of the Sabbath in this life is but the first fruits , and the full harvest shall be in the life to come . When the foundation of the second temple was laid , all the people shouted for joy , Ezra 3.11 . In hope that the temple should be finished : so if we lay the foundation of the sanctifying of the Sabbath in this life , wee may rejoice , because it shall be finished in the life to come .

Conclusion . 2 It is said of all the rest of the dayes , The evening and the morning were the first day , the second day ; the third day &c. but it is not said , that the evening and the morning were the seventh day ; to put us in remembrance that our Sabbath shall be an eternall Sabbath , and never have an end .

Of the punishment for the breach of the Sabbath .

Those who brake the Sabbath under the law were to be put to death Exod. 21. Why they were put to death under the law who brake the Sabbath . and Levit. 24. the reason of this was , because their Sabbath was a pledge to them of all the benefits which they were to receive in Christ to come . So the priests daughter was to be burnt quick if she defiled her selfe by committing whoredome , the reason was because her father was a type of Christ to come : Why the Priests daughter was burnt quicke . if a preachers daughter now should commit whoredome , shee should not be burnt quicke for it , because her father is not a type now of Christ to come ; I grant she should be more severely punished in respect of her offence , than any other woman , the breach of the Sabbath now is to be punished with death : but otherwayes at the magistrates arbitrement .

Quest. Why did they put him in prison who gathered sticks upon the Sabbath , doubting whether he should be put to death or not , seeing it expressely commands , Exod. 21. that he who breaketh the Sabbath should be put to death .

They knew not that this which seemed but a small fault to them , should be punished with death . Answ. Secondly , they knew not what sort of death hee should be put to ; and therefore they put him in prison to know the minde of the Lord .

Domine Deus , quaecunque dixi de tuo , agnoscant & tui : si qua de meo , Augustinus lib. 15. de Trin. cap. ult. & tu ignosce & tui .

ADDITIONS .

Pag. 14. lin. 7.

SVch a place of pointing we have . 2. Sam. 8.13 . The pointing of places is to be observed . And Divid got him a name when hee returned from smiting the Syrians in the valley of salt , being eighteene thousand men . There was a great distince betwixt the valley of salt and Syria , therefore the place must be read by the distinction of the point Tarcha ; he got him a name when he returned from Syria . Here is the distiction , and he slew the eighteene thousand men in the valley of salt , such pointings as these would be marked .

Pag. 56. l. 23.

1. Ioh. 2.16 . For all that is in the world , The devill tempts Evah with three temptations . the lust of the flesh , the lust of the eyes , and the pride of life , is not of the father , but of the world : these were the tentations of the devill to Evah , Gen. 3. First , The tree was good for food , this was the lust of the flesh : then it was pleasant to behold , this was the lust of the eyes ; and thirdly , ye shall be like gods , this is the pride of life : and so ye shall see these three in the temptations which he used to tempt Christ , Matt. 4. first he said , Command that these stones be made bread , this was the lust of the flesh : secondly , he shewed him all the kingdomes of the world and the glory of them , this was the lust of the eyes : thirdly , when hee would have Christ to cast himselfe downe from the pinacle of the Temple , and when hee said , That the Lord would give his Angels charge over him , this was The pride of life .

Pag. 70. l. 6.

What are wee to thinke of the Teraphim which Micol put in Davids bed , was this an idol or not ? Quest.

If Iacob purged his house of Teraphim , Answ. and would not suffer them , but buried them under an oake tree , would David then that religious king ( who purged his house of other sinnes , Psal. 101. ) have suffered an idoll in his house ; it was an image made then in the similitude of a man , and shee put the goats haire upon the head of it , that it might resemble the haire of a man : it was such an image as they carry at burials : the seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Pag. 75. l. 22.

The people at the giving of the Law saw no visible shape . Deut. 4.12 . And the Lord spake unto you out of the midst of the fire : ye heard the voice of the words , but saw no similitude , onely ye heard a voice . And when the Lord appeared to them , he appeared in a cloud . Psal. 18.11 .

Pag. 87. l. 8.

The idols have great force to draw idolaters after them . Ier. 8.2 . They loved them , they served them , they walked after them , sought after them , and worshipped them .

Idolaters are more earnest in the service of their Idols , than the godly in the service of their God. Observe the five words set downe here to note the earnestnesse of idolaters to follow their idols . First , They loved them in their heart . Secondly , They served them , there was never a slave that served so servilly , as they served their idols . Thirdly , They walked after them , seeking their responses from them , and trusting in them . Fourthly , They sought after them from Sihor to Euphrates . Fiftly , They worshiped them , giving all the glory that was due to God unto them .

Yee shall not finde in all the Scriptures , such an earnest desire to please God , ye will finde in the Scriptures these things spoken severally of the children of God , and Gods worship ; but yee shall not finde them joyned all together , as they are here when they are jointly spoken of worshiping Idols . First , for the love of God , Ye that love the Lord hate evill . Psal. 97.10 . here is the love of God , but none of the rest . Secondly , the service of God , and the people served the Lord all the dayes of Ioshua , Iud. 2.7 . Thirdly , for walking after the Lord , as Noah walked with God , Gen. 6.9 . Fourthly , to seeke him , This is the generation of them that seeke him , that seeke thy face . Psal. 24.6 . Lastly , to worship him . O come let us worship and bow downe , let us kneele before the Lord our maker .

This idolatrie looseth all naturall bonds ; The idolaters breake all the bonds of nature . against the fift commandement . They say to the stocke thou art my father , and to the stone thou hast begotten me . Ier. 2.27 . It maketh them not onely to forget their duty towards God , but all their dutie towards their parents ; They brea ke the fift commandement . and as the superstitious Pharisees if they had vowed any thing , they would have suffered their parents to sterue , rather than they would have broken their superstitious vow , Mat. 15.5 . So the idolater , rather or he will omit any dutie to his idoll , he will suffer his parents to sterue .

Against the sixt commandement ; They sinne greivously against the sixt . most cruell and barbarous were they when they sacrificed their children to Moloch in the valley of Topheth , which the Prophet Ieremiah called the valley of slaughter . Ier. 7.32 . and the Seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : It might justly be called Aceldama , the field of bloud ; and see how the Lord justly revenged this sinne upon their idolatrous Kings , hee suffered their dead bodies to bee taken out of the graves and hung up before the sunne . Ier. 8.2 . Because Idolaters worshiped the Sun , the Lord caused their dead bones to be hang up against the Sun. and especially the bones of Menasseh and Ammon who were the chiefe idolaters , and were buried together . 2. King. 21.18 . They were buried in the garden of their owne house , in the garden of Vzziah ; whereas the body of David who was a true worshipper of the Lord , was safe and untouched . Act. 2.29 . His sepulchre is with us unto this day .

Against the seaventh commandement ; Against the seaventh commandement . it procureth men to be given over to unnaturall lust . Rom. 1.26 .

Against the eight commandement ; Against the eight commandement . they tooke the Lords wine , and his wooll , and his flexe , and gave it to Baal . Hos. 2.8 . Hee but lent them that corne , and that wine , and they bestowed it upon the Idoll Baal .

Ye were carried away after dumbe Idols .

The Moabites worshiped Baal-Peor , and the Israelites worshiped that , Num. 25.3 .

The Ammonites worshiped Chemosh . Iudg. 11.24 . and Moloch , 1. King. 11.33 . and the Israelites worshipped them .

Thirdly , the Sydonians worshipped Ashtaroth . 2. King. 23.14 . and the Israelites worshipped that . 2. King. 11.33 .

The Philistims worshiped Dagon , but wee read not that they worshipped that God.

The Babylonians god was Bel or Bagnal , they worshiped that .

They worshiped the Egyptians calfe .

They worshiped Adonis . Ezek. 8. and the queene of heaven . Ier. 7.18 . and Priapus , 1. King. 15.13 . and the hoast of heaven . 2. King. 25.5 . all these they worshiped . Were they not then carried after dumbe Idols ?

Pag. 91. l. 24. A comparison betwixt Israel and Judah in their idolatrie , and which of their idolatrie was greatest .

The idolatrie of Iudah was greater than the idolatrie of Israel . FIrst , Iudahs sinne was greater than the sinne of Israel , although Israel sinned continually without interruption , yet Iudahs idolatrie was greater when he fell to it .

Secondly , Iudah committed idolatrie in the temple of the Lord . Ezek. 8. Israel did not so .

Thirdly , Iudah had the true Priests , the true Prophets , and some good Kings , and the true temple ; Israel had none of these .

Fourthly , all the promises of Christ to come were made to Iudah and not to Israel , therefore Iudah did justifie Samaria in all her sinnes , the one was aversatrix , and the other was praevaricatrix .

A comparison betwixt Judah and the idolaters now .

THe Israelites worshiped the golden calfe in Horeb , or in Sinai ; but they bragge that they dwell in Sion , and yet worship idols .

Secondly , the Iewes worshiped a calfe when Christ dwelt but in the bush , cloud , and pillar ; but they worship idols now when Christ hath taken on our flesh upon him .

They worshiped God in the likenesse of an oxe ; Idolatrie now is more dangerous than the idolatrie of Iudah or Israel . but now they worship him in the likenesse of a man , more dangerous idolatrie ; for man is capable of civill worship which a beast is not , which hath some resemblance with spirituall worship ; and as Absolom in the noonetide of the day lay with his fathers concubines : so doe they now in the sunne-shine of the gospell , when they might have beene cured and would not .

Lastly , Suetonius lib. 6. cap. 22. they have refined all the shifts and excuses of the heathen , so they justifie all their idolatries ; and as Caligula when he brought the image of Iupiter Olympus , he broke off the head of it , and set on his owne image upon it : So they have broken off the old shifts of idolaters , and brought in their owne new shifts in place of them , and their idolatrie is refined idolatrie .

Pag. 93. l. 6. A comparison betwixt the waters of Sihor and the waters of Euphrates .

THe scriptures expresseth idolatrie by the terme of drinking of water , so bodily whoredome is expressed this wayes , Idolatrie compared to the waters of Sihor . aquam alienam haurit .

First , let us obserue what resemblance is betwixt Nilus and idolatrie ; no man can tell directly whence Nilus proceedeth , it hath so many springs : so no man can tell directly the beginning of idolatrie , it hath so many springs .

Secondly , the water of Nilus is blacke and troubled , therefore it is called Sihor blacknes : so is idolatrie troubled water .

Thirdly , Nilus is unwholesome water for drinke , so is idolatrie .

Fourthly , Nilus parteth it selfe in seaven branches : so did the idolatrie of Egypt part it selfe in many branches .

Then for Euphrates . Iosh. 24.2 . Your fathers dwelt on the other side of the floud in old time , even Terah the father of Abraham , and the father of Nachor ; and they served other Gods. So when they were carried to Babylon , when they sate by the river Euphrates , then they did sollicite them to worship their idols . Psal. 137.

Iudah , because he participated with the Kings of the North , and the South , therefore hee was plagued by them both . Iudah stood betwixt Euphrates and Nilus , he should have participated with neither of them ; but because hee did , hee was both plagued with the king of the North , and the king of the South .

Babylon stood upon Euphrates , and Ieremiah commanded Seraiah to bind a stone to the booke and cast it in the midst of Euphrates ; And thou shalt say , thus shall Babylon sinke and shall not rise from the evill that I will bring upon her . Ier. 51.63 . As the Egyptians sunke in the red sea like a stone . Exod. 15. and Babylon sunke as the stone did sinke in Euphrates : So shall spirituall Babylon bee throwne into the sea like a great milstone , and shall bee found no more at all . Revelat. 18.21 .

Pag. 119. l. 2.

I am a jealous God. See how farre the Lord submitteth himselfe to our capacity : First , God taketh upon him as it were our naturall infirmities and our naturall passions for our capacity . to take our naturall infirmities upon him , as hunger . Psal. 50.1 . If I were hungry I will not tell thee . So to take our passions as our anger , greife , sadnesse , furie , wrath , jealousie , and that which seemeth to come nearer to our sinfull passions , as to be froward . Ps. 18.26 . With the froward thou wilt shew thy selfe froward . Whatsoever is spoken of God , it is good in it selfe , although it exceed and become sinfull in us .

Pag. 150. l. 35. Of Jeremiah and Job cursing the day of their birth .

THese who hold that Ieremiah sinned not in those imprecations and curses alledge first , Some bring reasons to prove that Ieremia sinned not in cursing the day of his birth . that Ieremiah before hee began to curse , he praised God. Ier. 20.12 . Sing unto the Lord , praise ye the Lord ; for he hath delivered the soule of the poore from the hand of evill doers . and then hee addeth , Cursed bee the day wherein I was borne : this cannot bee a sinfull cursing , Doth the fountaine send forth at the same place sweet water and bitter water . Iam. 3.11 . Can out of the mouth proceed both blessing and cursing ?

Secondly , when hee useth these curses , God giveth him a comfortable answer ; as Cap. 15.10 . Woe is me my mother that thou hast borne me a man of strife , and a man of contention to the whole earth . The Lord answereth him . Vers. 11. Verily it shall be well with thy remnant : verily I will cause the enemie to entreat thee well in the time of evill , and in the time of affliction . God saith , It shall bee well with thy remnant , that is , the rest of thy dayes .

And they that justifie Iob say , Some say that Iob sinned not in cursing the day of his birth . that for seaven dayes Iob did hold his peace , and then hee opened his mouth and spake ; Cap. 3.1 . which phrase the scripture useth , when men speake deliberately and advisedly . As Act. 10.34 . Then Peter opened his mouth and said .

To open the mouth and speake , in the scriptures is to speake deliberately and with advicement . Secondly , they say , would Iob or Ieremiah curse their mother who bare them ? then that woe should have befallen them which the Prophet Esay speaketh of . Cap. 45.10 . Woe be to him that saith to his father , what begettest thou ? or to the woman , what hast thou brought forth ?

Thirdly , would Ieremiah use a sinfull curse against the day of his nativitie , who was sanctified from his mothers wombe ? Ier. 1.5 .

Fourthly , how could hee curse that day which was past ?

And where it is objected that wee should rejoyce in tribulation , Afflictions are not good in themselves , but as they are sanctified of the Lord . and that Ieremiah fretted in tribulation . They answere that simplie , tribulations and afflictions are not good in themselves , but they are the wages of sinne ; but it is onely the Lord that sanctifieth them , and turnes them to the good of his children .

And they say , that he cursed not the day it selfe , but the miseries that followed that day , as David cursed not the mountaines of Gilboa directly ; but the blood shed there , which made the mountaines barren ; and so it was not the man who brought the newes , whom he cursed , but the miseries themselves , which befell him after that time ; and in effect they say it was but such a complaint as Pauls was : O wretched man that I am , who shall deliver me from this bodie of death ? Rom. 7.24 . and he said , better is the day of death , then the day of ones birth . Ecles . 7.1 . Pereat dies mortalitatis , ut erumpat dies aeternitatis .

The fathers generally stand to justifie him in this , that it was not a sinfull cursing , as Hierome , Theodoret , Clemens Alexandrinus , Gregorius Nissenus , Cyrillus , Alexandrinus , Origen , Gregorius Magnus .

Ieremie and Iob not altogether free from sinne in cursing the day of their nativity . But Elias was a man subject to the same passions as wee are . Iam. 5.17 . and so were Ieremiah and Iob ; therefore it may seeme that they spake not here without sinne , although the Lord pardoned them .

Pag. 191. l. 20.

He will not hold him guiltlesse , that is , hee will punish him .

We pray dayly that God would pardon us the guilt of our sinnes , and there is no guilt that we are more liable unto , than to the guilt of our idle speeches and swearing .

Now that wee may bee freed of this guilt , How God punisheth the guilt , and how he pardoneth it . wee must consider first , how God punisheth this guilt ; secondly , how hee pardoneth this guilt : hee punisheth the guilt when hee imputeth the sinne to the offender , he pardoneth the guilt when he transferreth it upon another .

When he transferreth it upon another , the sinne remaineth , but the guilt is taken away ; and some call this concupiscence which remaineth , materiale in peccato , What the materiall and what the formall part in sinne . but that which is taken away is formale , as the land-marke cast out of the land , it ceaseth to be a land-marke any more , but it ceaseth not to be a stone : and some say the guilt is taken from the person , although not from the sinne it selfe .

How can the sinne be transferred upon an innocent person to make him undergoe the punishment , Quest. who is not guilty ?

The innocent person because he giveth his word for the guilty , Answ. and willingly undergoeth the punishment for him . Psal. 119.122 . Sponde pro servo tuo , be surety for thy servant . So Heb. 7.22 . Christ is punished for us , because he gave his word for us . Iesus made a surety of a better Testament , therefore he is punished for us .

And that we may take up this the better , marke how a Iudge proceedeth either according to the rigour of the law , or the mitigation of the law , or contrary to the law , or above the law . According to the rigour of the law , when he imputeth the guilt to all ; contrary to the law , if hee should impute the guilt to none ; How a Iudge proceedeth in executing justice . according to the mittigation of the law when hee speareth some , but this is above the law , that his Son Iesus Christ should undergoe the punishment for us , this commeth of the clemency of the high Iudge .

David according to the law executed Ioab , contrary to the law killed Vrijah , according to the mittigation of the law confined Shemi , whereas he might have caused him to be executed ; and Salomon out of his clemency he spared Adonijah .

All that was in Christs condemnation was in our absolution . Iesus Christ the just , in whose mouth was found no guile , who was a perfect man in word , for our cause was condemned for blasphemie , to absolue us from the guilt of that sinne ; for whatsoever was in Christs condemnation , is in our absolution .

Faults escaped .

Pag. 5. 35. for Lamans , r. Lamehs . p. 10. 3. for Sarai , r. Sinai . p. 14. 15. for Iohn r. Iosh. p. 22. 8. for God , r. goddesse . p. 23. 35. r. they are blessed who have God to . p. 30. 27. for panai r. pene . p. 54. 9. for Tornes r. Tyrus . p. 76. 35. r. is not terminus . p. 100. 24. dele onely . p. 118. 9. r. spoken of God. p. 130. 23. dele if any of the parents &c. p. 157. 28. for amongst . r. after . p. 166. in the margent dele , by his idoll . p. 166. 8. for sinne of another . r. sinner . 170. 11. calleth himselfe into witnesse who is amen . p. 172. 15. dele no. 178. 20. r. he may vow other things without the consent of the wife because he is her head . p. 181. in the margent for tua . r. mea . pag. 185. 30. r. every man is a living creature . 154. in the margent for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

FINIS .

AN EXPOSITION OF THE SECOND TABLE OF THE MORALL LAW .

Set downe by way of EXERCITATIONS .

Wherein is contained an explanation of diverse Questions and Positions for the right understanding thereof .

Together with an explication of these Scriptures which depend upon , or belong unto every one of the Commandements .

All which are cleared out of the originall languages , the customes of the Iewes , and the distinctions of the Schoolemen .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Deum ipsum reverere , & praecepta ejus observa , quia hocest totum hominis .

By Iohn Weemse , of Lathocker in Scotland , Preacher of Christs Gospell .

LONDON , Printed by T.C. for Iohn Bellamie , and are to be sold at his shop at the signe of the three Golden Lyons in Cornehill , neere the Royall Exchange . 1632.

TO THE RIGHT HONORABLE , WILLIAM VISCOVNT OF STERLINE , LORD ALEXANDER of Tullibody , principall Secretary for the Kingdome of Scotland , and one of his Majesties most Honourable Privy Councell of both the Kingdomes . Right Honourable ,

SALOMON the wisest King , writ three several books , and in those three severall books he taketh three severall Epithetes and Stiles unto himselfe : in the Proverbes he calleth himselfe Salomon the sonne of David , King of Jsrael ; In Ecclesiastes , he calleth himselfe the Preacher , sonne of David , King of Ierusalem ; And in the Canticles , he calleth himselfe Salomon onely . In the first booke he giveth directions to all men , and as a King hee speaketh to all ; in his second booke , he as a Preacher speaketh to Jerusalem below here , he speaketh not to all here as King of Jsrael ; In his third booke , he speaketh onely to the Church above . So the Lord when hee giveth his Lawes , he giveth some Lawes to all , as King of the Nations , and some Lawes he giveth to the Jewes , his peculiar people , and the Gospel he giveth as to the Church above ; the law which he gave to all Nations , was the law of Nature manifested to Adam before the fall , and this Law was repeated againe to Noah in seven Preceps , as not to commit Idolatry , Fornication , to abstaine from things strangled , Act. 15.20 . Levit. 17.10 . and from blood ; those Lawes were morall Precepts , I will set my face against him that eateth blood , this is not the ceremoniall part of the Law , but in detestation of cruelty it is forbidden to take a member from a living creature , and to eate the blood while the life is in it ; but to eat things strangled , or cold blood , was but the ceremoniall part ; thirdly , the Lord renued this same Law againe upon Mount Sinai , to all Nations , but he added to it his judiciall , and ceremoniall Lawes , as peculiar to his people the Jewes , and in this respect it is called their Law , Ioh. 8.17 . is it not written in your Law , because this Law was directed to them after a speciall manner , and therefore they are called his people , hee came to his owne , Ioh. 1.11 . and his owne knew him not . These ceremoniall Lawes did not binde other people , as they did the Jewes ; therefore when Jonah came and preached to the Ninevites , he spake nothing to them of the ceremonies of the Law ; so when Daniel spake to Nebuchadnezzar , he spake nothing of the ceremoniall Law. So when Elisha spake to Naaman the Syrian , he spake not a word of this Law to him . So when the Prophets spake to Tyrus , Sydon , and to the Nations round about , they spake nothing of those ceremonies to them , these belonged only to the Jewes , they are forbidden to eate things strangled , or a beast that dyed of it selfe , but yet the Gentiles might eate of such . Deut. 24 . 2● . And here we may marke a difference betwixt circumcision and the rest of the ceremonies of the Law , for many that were not of the Church of the Jewes used circumcision , as Herodotus Strabo , and Epiphanius testifie , for circumcision was given to Abraham and his posterity , not onely to Abrahams posterity who lived within the Church , but to those also who came of Jsmael , Esau , Keturah , &c. and howsoever those did circumcise rather by imitation , than for conscience , yet it was a law given to all Abrahams posteritie ; but the rest of the ceremonies did no wayes binde them ; but the morall part of this Law bindeth them all . It was a great mercy of God , that when man had fallen from him , that he giveth him a Law againe , Hos. 11.6 . and doth not suffer him to wander as a Lambe in a large pasture , and like an untamed Heifer which knoweth not the Yoke , and that one should not devour another , Habak. 1.15 . as the Fishes of the Sea , but giveth him a Law to hedge him in , and keepe him within the bounds . Man hath a threefold life , his spirituall life , his naturall life , and his civill life ; the Lord in his Law had regard to all these sorts of lives ; first , his spirituall life , which is called the life of God , Eph. 4.18 . and hee taketh order with this in the first Table ; Secondly , his naturall life , that he be not killed , nor his blood shed ; and thirdly , for his civill life , that he may have the meanes to live comfortably , Marc. 5.26 . which is called a mans life , in the Scripture . Other Lawes of Men are but concerning circumstances , and they are but the application of this Law , to this or that particular people , and they stand not unmoveable , as this Law of God doth , but upon occasions they may be altered and changed ; therefore the Persians that made their Lawes which could not be changed , incroached too farre upon the LORD and his priviledges , and all other Lawes are to be rectified by this Law , and the farther that they goe from this , they are the more imperfect ; Men set the Dyall by the Sunne , and their Watch by the Dyall , The Dyall commeth neerer to the Sunne than the Watch ; so when men reduce their Lawes to this Law , then they set the Dyall to the Sunne , but when they rectifie their Lawes by any other Law , they set but their Watch to their Dyall . Many have written already upon those Commandements , to whom we are much beholden , and the Hebrewes Proverbe is true of them , nisi ipsi elevassent lapidem non inventa fuisset sub eo haec Margarita , but yet there is something left to be cleared , and as there was oyle enough so long as there were Vessels in the Widdowes house ; So there shall be matter enough for all those who are to intreate of this Subject : and my intention especially is here to cleare these things out of the phrase of the Originall Tongues , and the customes of the people of God , and although there be things handled already by others set downe here , yet when yee find these things , count them not as vrticam inter myrtos , but as myrta inter myrtos , for both come from him , who is the Authour of Truth .

It may please your Lordship to accept of these my Travels , as a signification of the honourable respect I carry to your Lordship , whose vertue and learning hath brought you to this eminent place . Laertius writeth of one Crates , that bestowed his gifts very foolishly ; for he gave to his Flatterer tenne Talents , to his Whore a Talent , to his Cooke ten Mnas , to his Physitian a Drachme , to his Philosopher three halfe pennies , to his Counsellor fumum , smoake ; foolish men value the basest things at the highest rate , and the highest things at the basest rate ; But I know , my Lord , that you weigh things in the balance of the Sanctuary , and thinke more of those heavenly things , than of those base and sinfull pleasures , which the world are so much taken up with ; The grace of God be with your Lordship , and keepe and preserve you for ever .

Your Lordships in all Christian duties , Iohn Weemes .

A Table of the Contents of the Exercitations in this Booke .

Fift Commandement . EXERCITAT . I. HOw the second Table is like unto the first . Pag. 1. EXERCITAT . II. Of the duties of the wife to the husband . Pag. 15 EXERCITAT . III. Of the husbands duty to the wife . Pag. 20 EXERCITAT . IIII. Of the the duty of children to their parents . Pag. 24 EXERCITAT . V. Of the parents duty to their children . Pag. 30 EXERCITAT . VI. That parents should correct their children . Pag. 36 EXERCITAT . VII . Of the provision for the eldest . Pag. 39 EXERCITAT . VIII . Of the provision for the daughters . Pag. 45 EXERCITAT . IX . Of the Imposition of the name to the child . Pag. 50 EXERCITAT . X. Of the duty of the servants to their Masters . Pag. 53 EXERCITAT . XI . The Masters duty to their servants . Pag. 63 EXERCITAT . XII . Of the duties of subjects to their King. Pag. 68 EXERCITAT . XIII . Of the spirituall fathers and the honor due to them . Pag. 75 EXERCITAT . XIIII . Of the Promise annexed to the fift Commandement . Pag. 79

Sixt Commandement . EXERCITAT . I. Of murther in generall . Pag. 84 EXERCITAT . II. Of unjust anger or murther in the heart . Pag. 88 EXERCITAT . III. Of killing of an Infant in the Mothers wombe . Pag. 95 EXERCITAT . IIII. Of selfe murther . Pag. 99 EXERCITAT . V. Of cruell murther Pag. 105 EXERCITAT . VI. How the Lord enquireth for blood . Pag. 109 EXERCITAT . VII . How a man may lawfully defend himselfe . Pag. 113 EXERCITAT . VIII . Of casuall slaughter and who were to be admitted to the City of refuge . Pag. 120 EXEXCITAT . IX . whether the revenger of the blood was bound by the Law to kill the man slayer , or was it a permission onely . Pag. 129 EXERCITAT . X. Why David a man of blood was forbidden to build the Temple . Pag. 138 Of the order of the sixt and seventh Commandement . Pag. 137

Seventh Commandement . EXERCITAT . I. How vile a sinne adultery is . Pag. 139 EXERCITAT . II. Of the allurements of the whore to adultery , and how vile she is being compared with wisedowne . Pag. 144 EXERCITAT . III. The adulterous eye is a motive to adultery . Pag. 147 EXERCITAT . IIII. How the tongue breaketh this Commandement by filthy speaches . Pag. 151 EXERCITAT . V. That the dressing of the haire is a motive to adultery . Pag. 157 EXERCITAT . VI. Of whorish apparrell . Pag. 156 EXERCITAT . VII . What uncleane persons were called dogges . Pag. 162 EXERCITAT . VIII . Whether David might marry Bethsheba after that he had committed adultery with her Pag. 166 EXERCITAT . IX . Against Polygamie . Pag. 171 EXERCITAT , X. Of divorce . EXERCITAT . XI . How man and woman may live chastly in holy wedlocke together . Pag. 184 Of the punishment of adultery Pag. 188

Eight Commandement . EXERCITAT . I Of theft in generall . Pag. 290 EXERCITAT . II. What theft is Pag. 192 EXERCITAT , III , Of oppression Pag. 197 EXERCITAT . IIII , Of covered theft Pag. 201 EXERCITAT . V. Of usury Pag. 204 EXERCITAT . VI. Of Sacriledge . Pag. 213 EXERCITAT . VII . That every man should have a lawfull calling . Pag. 218 EXERCITAT . VIII . Of commutative justice , Pag. 125 EXERCITAT . IX . Of distributive Iustice . Pag. 236 EXERCITAT . X. Of Restitution . Pag. 246

Ninth Commandement . EXERCITAT . I. That a Iudge may be a false witnesse . Pag. 255 EXERCITAT . II. Against false witnesses . Pag. 263 EXERCITAT . III. Against equivocation . Pag. 270 EXERCITAT . IIII. Against Lies . Pag. 282 Whether Iacob made a lye Pag. 284 Whether David made a lye , ibid. EXERCITAT . V. Against boasting of our selves . Pag. 287 Of the Pharises bragge . Pag. 289 EXERCITAT . VI. Of hyperbolicke speeches in excesse or defect . Pag. 294 EXERCITAT . VII . Against railing and backbiting . Pag. 297 EXERCITAT . VIII . Against mocking . Pag. 302 EXERCITAT . IX . Against flattery . Pag. 306 EXERCITAT . X. Of Rebukes . Pag. 314 EXERCITAT . XI . How a man should rule his tongue . Pag. 325

Tenth Commandement . EXERCITAT . I. Against concupiscence . Pag. 329 EXERCITAT . II. That the Tenth Commandement is but one , and should not be divided in two . Pag. 343

A Table of the places of Scripture cleared in this Booke of the explanation of the second Table of the Ceremoniall Law.

Genesis. Cap. Ver. pag. 2 24 20 8 31 333 9 5 89 12 5 30 13 16 294 14 14 30 18 21 256 20 7 279 16 17 24 8 63 35 59 25 8 80 28 10 32 29 31 51 33 17 31 35 18 50 37 21 33 39 16 220 45 20 148 29 13 47 12 27 49 3 44

Exodus. 4 25 52 11 2 6 5 43 21 10 21 13 66 19 210 22 87 22 6 117 28 78 29 ibid.

Levit. 17 10 91 18 18 172 19 3 24 20 9 25 25 23 48

Numb. 11 15 88 12 1 16 16 10 79 11 72 21 15 174 22 6 79 33 103 27 8 45 15 140 32 23 110 35 17 124 25 127

Deut. 13 6 6 15 7 244 13 66 18 59 16 19 160 20 19 104 22 8 136 23 15 55 19 205 24 1 180 27 16 25 33 9 25 25 80 34 7 ibid.

Iosh. 21 11 48 24 33 48

Iudg. 1 2 ibid. 6 15 42 14 4 102 18 152 18 2 42 9 31

Ruth. 1 8 18 3 9 21 4 11 177

1.Sam. 2 5 219 3 17 37 17 4 227 24 12 116 25 10 117 17 59 26 115 31 112 27 10 285

2Sam. 2 7 11 4 11 95 7 1 135 11 25 111 12 3 21 13 15 185

1 King. 2 15 43 12 7 72 15 7 326 20 15 295

2King. 2 9 41 3 37 43 4 8 242 8 10 271 11 15 107 13 14 56 17 17 33 21 13 228 22 20 107

1Chron. 2 22 49 5 1 40 22 8 132

2Chron. 10 7 72 20 1 160

Nehem. 4 3 297 5 9 2

Esth. 1 10 18 12 92 22 ibid.

Iob. 5 5 153 26 80 9 26 196 12 18 57 15 32 83 16 18 110 18 13 40 19 17 19 21 21 37 24 3 197 6 198 31 11 188 13 161 36 14 34

Psal. 10 10 197 14 4 194 18 26 203 44 74 44 12 232 51 4 268 55 23 82 77 18 78 78 10 21 50 38 51 4 81 5 64 82 5 70 86 1 9● 87 4 313 104 11 230 116 16 169 119 6 4 69 283 122 196 139 15 84

Prover. 2 18 143 5 8 ibid 11 146 26 141 41 1 31 6 1 223 7 19 19 9 14 144 12 27 196 14 13 8 16 3 326 6 2 17 2 43 18 17 192 20 17 ibid. 26 4 299 27 27 104 30 17 188 31 15 64

Eccles. 2 2 313 7 1 243 17 83 10 2 69

Cant. 4 1 5 6 231 6 13 17

Esay. 2 4 118 18 164 3 16 161 4 1 17 8 4 26 14 3 41 16 14 58 31 13 201 46 4 81 47 2 58 53 5 39 65 20 81

Iere. 2 25 184 32 159 3 5 89 5 8 165 27 205 17 11 201 18 18 92 25 6 240 27 6 ibid. 46 28 38 50 20 334

Lament. 2 8 228 20 34 3 30 119 1 68 4 11 68 16 91

Ezek. 13 18 159 16 11 ibid , 27 4 202 21 10 36 49 20 237 40 5 228 41 8 227 44 30 4

Dan. 2 37 237

Hosea. 2 2 27 4 10 178 11 6 68 13 12 177

Ioel. 3 3 233 6 19

Amos. 1 3 20 11 12 2 9 295 3 4 8 8 5 232

Obadiah. 7 12 21 77

Ionah. 4 9 88

Micha. 7 5 187

Nahum. 1 9 37 3 11 89 16 222

Habak. 3 2 38 17 282

Zepha. 3 3 197 8 1 16

Zach. 3 1 347 8 9 39 11 2 245 13 4 273

Malac. 2 16 ●81 3 2 197 8 213

Matth. 3 3 162 5 28 149 39 118 9 17 15 13 4 12 50 10 23 9 76

Mark. 7 10 25 10 19 337

Luc. 1 33 21 56 50 4 18 56 7 25 158 37 142 8 43 1●4 11 51 111 16 19 239 18 20 137 2 36 117 24 8 277

Ioh. 6 29 225 13 33 14 15 22 175 21 25 295

Act. 5 37 106 10 34 261 24 26 233

Rom. 2 10 31 3 25 175 4 8 242 8 15 26 26 342 12 9 116 19 119 13 3 6

1Cor. 10 10 16 31 2 7 20 223 9 5 276 11 6 154 18 15 12 2 292

2Cor. 4 41 269 8 13 210 14 240 12 14 11

Galat. 1 10 283 3 28 50 6 1 317

Ephes. 4 9 90 14 203 6 3 83 9 63

Philip. 2 9 151

Coloss. 4 11 52

1 Tim. 3 3 92 5 19 267

2Timot. 4 7 291 8 343

Tit. 1 11 328

Philem. 16 10

Heb. 6 6 281 16 29 267 12 8 36 13 17 77

Iam. 2 3 259 10 2

1Pet. 3 12 91

2Pet. 2 3 71 19 57 3 10 94 16 264

1Ioh. 1 3 263 5 7 166

Iude. 13 35

Revel. 6 10 112 14 17 316 21 15 227 17 226

A Table of the Hebrew words expounded in this booke . א 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 26 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 88 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 256 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 88 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 200 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 26 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 61 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 90 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 97 ב 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 26 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 91 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 19 נ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 26 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 89 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 83 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 96 ד 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 57 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 109 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 17 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 259 ה 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 161 ז 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 165 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 46 ח 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 242 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 154 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 30 י 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 29 ב 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 25 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 22 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 179 ל 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 80 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 158 מ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 19 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 39 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 140 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 31 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 126 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 22 נ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 115 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 146 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 106 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 169 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 204 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 96 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 97 ם 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 165 ע 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 91 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 90 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 34 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 67 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 22 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 181 פ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 178 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 102 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 196 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 197 צ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 158 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 238 ק 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 227 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 92 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 266 ר 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 192 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 110 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 186 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 143 ש 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 43 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 38 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 36 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 17 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 12 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 98 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 102 ת 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 127 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 57 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 197

A Table of the Greeke words expounded in this booke . Α 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 91 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 119 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 121 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 38 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 52 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 33 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 26 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 78 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 233 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 59 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 28 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 17 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 104 Β 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 104 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 252 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ibid Γ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 22 Δ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 179 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 58 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 16 Ε 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 20 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 176 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 328 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 57 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 9 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 20 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 97 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 80 Θ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 97 Κ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 14 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 13 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 23 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 65 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 141 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 59 Λ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 244 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 297 Μ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 117 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 149 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 31 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 94 Ξ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 245 Ο 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 56 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 22 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 13 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 245 Π 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 121 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 65 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 92 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 221 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 65 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 22 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 28 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 218 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 221 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 121 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 218 Σ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 65 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 297 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 48 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 66 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 28 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 60 Τ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 47 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 121 Υ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 339 Φ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 289 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 107 Ψ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 300

An Alphabeticall Table of the chiefe matters and principall distinctions contained in this Booke . A ADulterer , sinneth against the three persons of the Trinity 139 , against himselfe 140 , against his neighbour 141 , he called a dog 163 , adulterers ashamed of their children 185. Adultery compared with murther 141 with fornication 142 , with theft ibid , the punishment of it 143 , 188 the the action of it how expressed 152. Age , to dye in an old age what 80. Almes , how to be given 338 , the almes of the heart 240. Altar , a place of refuge 1●7 . Angels , appeared cloathed 130. Anger , when it is a sinne 88 , it followeth reason more then concupiscence 89 , it bewrayeth a man ibid , how it showeth it selfe 90 , the degrees of it 92 , when it is not a sinne 94. Answer , to a thing three wayes 276. Apostles , whether they caried weapons 117. Apparell , why ordained 157 , not to be proud of it ibid , it sheweth the vanity of the mind 158. B Bethshabe , her sinne aggravated 166 , her weakenesse 167 , arguments proving her repentance 168. Blood , at whose hands required 109 , a sting to the conscience 112 , the shedding of what blood acceptable to God 133 , see God : how the life is in it 86. Boast , see bragge . Body , why called the soule . 100 Bragge , what things not to bragge of 288 , of the Pharises bragge 289 , bragging to what compared 290 , Saints sparing to brag 292. C Callings , some honorable , and some praise-worthy 219 , what callings lawfull , ibid , what lawfull 220 , 221 , diligence in a calling 222 , when a man may change his calling . 223 Canaanite , for a deceiver . 203 Cause , twofold . 217 Childrens , duty to their parents 24. compared to Olive plants , 25 , to feare their parents 25 , not to testifie against them , ibid , to maintaine them , 27 , to have their consent in their marriage ibid , to burie their parents decently 28 , children to be taught by degrees 32 , why called children of a spanne ibid , foure sorts of children 39 , how children dye an hundreth yeere old . 82 Christ , whether he loved his kinsmen best 11 , hee bought the civill right of things . 236 Cities , of refuge , why three on either side of Iordan 125 , who were protected in them , and who not 123. 124 , why appointed 126 , why the manslayer stayed in it 127 , what strangers were admitted to it , ibid. Commandements , reduced to two and to one 1 , greater affinity betwixt the breach of some than others 3 , how they are distinguished 50 , of the order of the sixt and seventh 137 , what sins condemned in the tenth 331 , the tenth Commandement not to be divided . 342 Concubine , differed from the wife 176 , what due to her , ibid , whether she was a wife properly 177 , she differed from the whore . 178 Concupisence how taken 333 , when condemned in the tenth Commandement . 137 , 139 Conflict betwixt the flesh and the spirit 339 comforts in this conflict . 341 Conscience , whether it bindeth more strictly than the command of the superior 73 , it revengeth blood . 111 Correction , the best paterne for correction , see God. Cubite , twofold . 227 D David , why hindered to build the Temple 132 , why called a man of blood 133 , with whom hee had peace 135 , whether he might marry Bethshabe 176 , his rash judgement 257 , whether he made a lye . 284 Daughters , when to succed 46 , what daughters raised up seed to the parents , 47 Dead , how long they mourned for the dead . 168 Death , compared to reaping 81. the power of life and death in Gods hands 99 , a violent death not alwayes a bad death . 107 Dedication , under the Law , and under the Gospell differ 215 , things dedicated to Idolatrous uses may be changed . 217 Defects , two sorts 155 , what defects are to be supplied . ibid Desire , put for love and subjection 18 , absolute desires without sinne granted 112 , attributed to the eye . 148 Devill , how he judgeth of the sinnes and good deeds of Gods children . 326 Digamy , of two sorts , 174 Dissimulation , when it is a sinne . 273 Divorce , 17. the bill of divorce called the bill of diminution , ibid , how it was written 182 , who gave it . 183 Dog , a filthy creature 163 , who are called dogs . 164 Dominion , twofold . 99 E Elijah , what double portion he required . 41 Eleazer , why he refused to eate swines flesh . 5 Equivocation , twofold . 271. logicall equivocation when lawfull ibid , when unlawfull . 272 Eye , a motive to adultery 147 , desires attributed to the eye 148 , the eye an occasion to sinne , ibid , why men have pluckt out their eyes . 149 F Face , put for anger . 91 Family , sundry combinations in the family 15 , taken three wayes 42 , how the land in the famile divided . 43 Father , the name father taken diversly 75 , given to teachers . 31 Flatterer , a Preacher a dangerous flatterer . 313 G Garment , to spread the lap of the garment what . 21 God correcteth in love 36 moderateth his corrections 37 , his rod passeth over his children 38 , he enquireth for blood , and punisheth it , 109 , he searcheth for blood to the first inventer 110 , how he revengeth it 111 , how he dwelt among the Israelits 134 , how he judgeth of the sinnes of his children . 66. Goods , how divided in Israel . 41 Guilt , twofold . 335 H Habits , of three sorts . 339 Haire , a fourefold use of it 153. abused foure wayes . 154 Hand , a shut hand , what 78 Handmaid , what meant by the sonne of thine handmaid . 56 Head , the properties of it 22. hoary head put for wisedome . 81 Heathen , carried great reverence to their Temples , 108 , they used their servants hardly . 64 Heart , the cause of sinne 145 , a hard taske to keepe it aright . ibid Heretrixes , in Israel to mary in their owne tribes , 47 , and why . 49 Husband , his duty to his wife , how expressed 20 , he owed five things to her 21. he is her head . 22 Hyperboles , in excesse or defect 299 , in what sense the Scriptures admit hyperbolees 294 , when a speech is an hyperbole , and when not in the Scripture . 296 I Iacob , whether he sinned in buying the birthright , 235 , whether he made a lye . 278 Iewes , how they taught their children 32 , what questions they propounded to the proselytes . ibid Ignorance , twofold 121. to doe a thing of ignorance or ignorantly , ibid , what ignorance excuseth a man , 123 Image , of God how in the soule , body , and blood , 86. 87 Infant , cruelty to it kill in the mothers wombe 98 , why infants borne in the seventh moneth live , and not in the eight . ibid Inheritance , what meant by inheritance 48 , it came not to women that were married in another tribe . 49 Instrument , twofold . 76 Israelites , why called the sonnes of Moses and Aaron 76 Iudge , how to proceed 256 , not to judge rashly 157 not to accept persons . 158 K Kill a man killeth three wayes , 122 , what a man must doe before he kill or bee killed . 116 King , heathen Kings called after their Gods 52 , Kings to have their due stiles 68 , homage to bee given to them 69 , what honor due to them 70 , how the King is subject to the law . 74 L Lampes , see light . Land , what lands might be sold in Israel , and what not 48 , no land typically holy now . 83 Law , human lawes when to be obeyed 72 , when they bind the conscience 73 , lawes definitive and permissive 174 , twofold end of the law 195 Liers , of three sorts . 283. Lyes , in words or signes , 273. 274 , threesorts of lyes . 282 Life , long life a blessing 8 , how the promise of long life is fulfilled 81 , the wicked cut short their life 83 , life taken for maintenance of the life 104 , and for the spirituall life , ibid Light , put for posterity , Line served for building , 227 , the line of desolation , what , 228 Love , spiritual love what 7 , love twofold 16 , a man loveth himselfe three wayes 7 , wicked man loveth not himselfe 8 motives to love our neighbour 10 , whom we should love best , ibid , to love our neighbour by degrees 11. the measure of our love 14 , love betwixt the whore and the harlot not permanent . 187 Lust , called burning 184 M Magistrats , of two sorts 225 , magistracy how a divine and humane ordinance 71 , in what case a private man is a magistrate . 115 Mammon , why called Mammon of unrighteousnesse 238 , how men make to themselves friends of it , 243 Man , made to Gods image 85 , the care that God had of the life of man 85 , considered sixe wayes 113 , foure sorts of men . 210 Masters , duty to their servants , 63 , to instruct them ibid , not to correct them with rigour 63 , to reward their servants 66 , motives to move masters to performe duty to servants 67 , 68 Measure , threefold 8 measures called the Lords worke 225 , naturall or by institution 226 , measures taken from the body of man . ibid Miriam , why placed before Aaron . 161 Mocke , when lawfull , and when not . 304 , 305 Modesty , in apparell 159 , modesty of speech . 151 Moses , speaketh of God in the feminine gender 88 , hee was ignorant of foure cases . 258 Mother , why put before the father . 24 Murther , the degrees of it 88 , no man free from punishment for murther , ibid , why put before adultery 137 , selfe murther contrary to nature 100 , when a man is guilty of selfe murther . 104 N Name , the fathers part to impose the name to the child 50 , when the mother gave the name 51 , what names may bee imposed to children , and what not 52 , not to delay to give a name to the child . ibid Nature seeketh helpe from art. 115 Necessity , twofold 27 , 120. Neighbour , how taken 6 , who are our neighbours ibid O Oakes , great men why called oakes . 245 Obedience , twofold 74 difference betwixt it and subjection 73 , obligation fourefold . 67 One , a thing is said to be one two wayes , two things said to be one foure wayes . 20 Oppressors , called hunters 198. compared to ravenous beasts 199 , their mercilesse dealing . 200 Ornaments , what lawfull 158 , who may weare ornaments 159 , ornaments unlawfull . 161 Overshadow , how taken . 21 P Papists , argument to prove veniall sinne . 94 Parents , duty to their children 30 , to instruct them 31 , how they prolong their dayes . 80 Pastors , called fathers 76 what honor due to them , ibid maintenance due to them . 98 Perjurie , whether a greater sinne than murther . 6 Person , taken diversly . 259 Pharaoh , why he suffered not Ioseph to touch his meat . 220 Pilat , why hee killed the Galilaeans 105 , his cruelty . 107 Polygamie , contrary to the law 173 , whether it was fornication or adultery . 174 Poore , Lords of our goods in necessity 193 , called Gods people 199 , to give to them in wisedome 241 , to what poore we must give . 244 Portion , double portion what 41 , how the eldest got the double portion . ibid Prescription , what 194 when lands did prescribe , ibid , what to be restored in lands within prescription . 249 Prophets , called the men of God. 77 R Raca , why not interpreted . 93 Rebuke , see reprove . Rehabites , an example of obedience . 26 Refuge , see Cities . Reprove , what sinnes a Preacher is to reprove 316 , how to reprove the sinne of a nation ibid , the time of reproofe 323 , the end of reproofe . 324 Restitution , what 246 , it differeth from satisfaction 247 , how it is made 248 , how it is made to the dead , 250 , the measure of it 251 , to whom it is to be made . 253 Revenger , of the blood might take no satisfaction from the man slayer 130 , when he might kill the manslayer . 131 Right , twofold 190 , the ground of civill and spirituall right 257 , whether the wicked have a civill right to things . ibid Rob , great injurie to rob God. 213 Rodes , of men what . 38 S Sacriledge , what 213 , whether a greater sinne now than under the law . 218 Sampson , a type of Christ 102 , he died in the favour of God. 103 Salomon , how the onely sonne of his mother 10 , compared with the Lilly. 157 Scriptures , places of anticipation in the Scriptures . 293 Segub , how he had cities in the tribe of Menasseth . 49 Sell , when things may be sold at a higher rate 232 , what things cannot bee sold . 233 Servants , sundry sorts of servants 56 , servants who fled for religion to bee protected ; ibid , foure sorts of servants among the Iewes 57 , servants called their Masters feet 59 , they tooke their denomination from their Masters ibid ; when they are free from their Masters service 60 , whether they might plead with their Masters 61 their fidelity ibid , their diligence 62 , how a servant was painted . ibid Service , how taken . 72 Servitude , sin the ground of it 54 , when it began ibid , whether contrary to the law of nature ibid , whether it may stand with Christian liberty 55 , servitude of the posterity of Ham mitigated 56 , Signes twofold 278 , reall & verball signes differ . 279 Sinne , some sins a breach of all the Commandements 4 , sinne passed by or forgiven 176 , sinne taken diversly 332 , how veniall 335 , 336 , the fourth sinne of Iuda , Israel , &c , what 319 , sinne when exaggerated by hiding it 108 , how it findeth out a man. 112 Sinners , obstinate weake and subtile , how to be reproved . 318 Sister , what meant by sister . 171 Sonne , the priviledges of the eldest sonne . 40 Soule , when it animateth the body . 96 Suretiship , all sort of surteship not condemned 224 , the formes that they used when they became surety . ibid T Table , duties of the second table have respect unto the first . 2. how the second is like unto the first . 5 Tekoah , the woman of Tekoahs parable . 128 Temple , why called the house of God 135 , built by a peaceable prince . ibid Thiefe , how the sinneth . 191 Theft , divided according to the time 197 , according to the manner , ibid , coloured many wayes 201 , 202 , how it is punished . 203 Tongue , how it murthereth 92 , compared to diverse things , ibid , to be bridled . 329 Tree , called the life of man . 105 Truth , threefold . 274 V Vaile , a token of subjection . 16 Vashti , whether she justly refused to come to the King. 19 Vncleannesse , of foure sorts . 165 Vowes , of two sorts . 29 Vsurer , his husbandry 21 , how abhorred . ibid Vsury , what 210 , what usury condemned 208 , what usury allowed by the Romans ibid , matched with diverse sinnes . 200 W Weights , called the Lords worke . 228 Whore , compared with wisedme 144 , whores haunted amongst the graves 146 , compared with the dog 164 , she disdaineth her husband . 187 Witnesse , who beare false witnesse 255 , what witnesses to bee admitted 263 , they must bee faithfull 264 , the number of them 265 , when men are to beare witnesse 266 , what they did to the guilty person . 267 Y Yeeres of a hirling , what 67. Young , how young men are said to dye old , and old men to dye young . 81 Z Zaccheus , his restitution . 252 Zipporah , what she meant by a bloody husband . 52

AN EXPLICATION OF THE MORALL LAW The second Booke , containing sundrie Questions for the understanding of the second table of the Morall Law.

Commandement V.

EXERCITAT . I. How the second table is like unto the first . Mat. 22.39 . The second is like unto the first , Thou shalt love thy neighbour as thy selfe .

THe Lord hath reduced all his Commandements to ten , as to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an instrument of tenne strings to play upon ; hee reduced them to two , which the Hebrewes call calolim gadolim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vniversalia magna . universalia magna , and the two poles upon which the Commandements are turned ; and at last hee reduced them to one , Rom. 13.10 .

The first and the second table are said to be one , they are not one simplicitate indivisibili , Vnum Simplicitate indivisibili . Vnitate subordinationis . as the soule is one ; but they are one unitate subordinationis , as the husband and the wife are one .

Duties of the first table helpe the performance of the duties of the second . The second is like unto the first . The duties of the first table helpe the performance of the duties of the second ; and therefore yee shall see that the feare of God , a duty of the first table , is added many times with the duties of the second table , for By the feare of the Lord men depart from evill , Prov. 16.6 . And Nehemiah blaming cruelty in the Iewes towards their brethren , said , Ought ye not to walke in the feare of our God. Neh. 5.9 .

The duties of the second table have respect to the duties of the first . So the duties of the second table alwayes have respect to the duties of the first . 1. Cor. 10.31 . Whether therefore yee eate or drinke , or whatsoever ye doe , doe all to the glory of God. Therefore the Divines say , that the Commandements of the second table must be practised in and with the Commandements of the first table , and the Hebrewes expresse this after their manner , Qui amatur infra , amatur supra ; and so hee that loveth his neighbour below will love God above .

He who breaketh one Commandement brea●eth them all . Secondly , the first and second are like , because he that breaketh one breaketh all . Iam. 2.10 . For there is such an harmony amongst the Commandements , that one is not broken without the breach of another ; for Hee who saith , do not commit adultery , said also do not kill . Iam. 2.11 . And by the transgression of any of these Commandements , the authority of the Lawgiver is contemned , whose authority should move us to keepe his Commandements . In every sinne there is aversio à Deo , quod est formale in omni peccato ; it is the turning from God , which is the formall part of all sinne ; and every sinne faileth against charity which is the summe of the law ; therefore hee who breaketh one , breaketh all .

Ob. Then it may be said that all sinnes are equall , as the Stoicks held .

This followeth not , Answ. All sins turne men from God , yet not all alike . for although all sinnes turne men from God , and make them guilty of eternall death : yet all sinnes turne not men from God alike , neither make they men guilty alike of eternall damnation .

Although he that breaketh one breaketh all , yet there is a nearer breach betwixt some commandements then betwixt others . Gregory illustrateth the matter by a fit comparison ; as those who tune the strings of an instrument , doe it so cunningly , that when they touch one string , yet they touch not the string that is nearest to it , but that which is upon the same concord and note ; Simile . and although they touch not the rest of the strings , yet they all tremble , but that which is upon the same note giveth the sound : so wee commit no sinne but we breake all the Commandements , and make them all to tremble , Greater affinity betwixt some Commandement than others . as it were : but yet there is a nearer breach betwixt some of the Commandements then others , to wit , those who stand upon the same note . And as in the campe the souldiers who make warre , although they serve in the whole campe , yet they are bound especially to serve under some standard , Simile . and there are speciall bonds betwixt them and their owne company : So although there be an affinity amonst all sinnes , yet there is a greater affinitie betwixt some sinnes then others , Greater affinity betwixt some sinnes then others . as those which serve ( as it were ) under one standard . Example , Prov. 30. Give me not poverty , lest I steale and take the name of God in vaine ; there is a greater affinity betwixt the eighth Commandement , and the third , then betwixt the eighth and the fourth ; for men when they steale , care little to take the name of God in vaine to hide their theft . So , Give mee not too much lest I be full and deny thee , and say , who is the Lord ? Satiety of plenty , and worldly meanes , and contempt of God , goe usually together , the breach of the eighth and the first Commandement . So gluttony and idolatry , Deut 13.20 . So fornication and adultery , as wee see in the Israelites , committing fornication with the daughters of Moab , they fell to worship Idols also . Num. 25.1 . So fornication and profanenesse , Some sinne are a breach of all the Commandements and cannot be referred to one . as Esau was a fornicator and profane person , Heb. 12.16 . and there are some sins which are not to be referred as a breach of any one Commandement , but are a breach of all the Commandements ; as , drunkenesse ; it is a sinne which breaketh all the Commandements , because it depriveth man of reason , which is the chiefest faculty in the soule , and in which obedience to God is wrought first , and the performance of all duties to our neighbours . If then there were not a great affinity amongst the Commandements , one sinne could not breake all the Commandements .

Seing hee who breaketh one breaketh all , then let us remember that saying of David , Psalm . 119.6 . I shall not be ashamed when I have respect to all thy Commandements . So vers. 128. Therefore I esteeme all thy precepts concerning all things to be right , that is , hee approveth all the Commandements of the Lord in all things : The Hebrewes when they will have all things observed , repeate the word Col to signifie that nothing is to be omitted . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et praecipuum omnium primitiarum ex omnibus , & omnis oblationis omnium ex omnibus oblationibus vestris Sacerdotum est . not as some men doe , who like of one Commandement and reject another . And the Hebrewes double the word Col when they will have all things observed , as Ezek. 44.30 . Vereshith col biccure col vecol terumath col miccol terumothechem lecohanim ijhjeh , that is , And the first of all the first fruits of all things , and every oblation of all of every sort shall be the Priests . And the Iewes say , Merces praecepti est praeceptum , vel praeceptum trahit praeceptum , that is , hee that studieth to keepe one of the Commandements , the Lord giveth him grace and inableth him to walke in the rest . And they say , Merces peccati peccatum est , & delictum trahit delictum .

Our obedience should be copulative , therefore the Commandements are set downe with a copulative conjunction , Thou shalt not commit adultery , and thou shalt not steale &c. Why the Commandements in the Hebrewe are otherwayes distinguished then any other part of the Scripture . And as they are distinguished by a full point ; so they are lightly distinguished by a comma ; which kinde of distinction , is not found elsewhere in the old testament , and they are thus distinguished to shew their coherence and connexion .

The second is like unto the first , The second table of the law is like the first in quality . they are like in quality but not in equality , and wee must alwaies remember to make an equall comparison in degrees when wee compare them , the greatest of the first , with the greatest of the second ; then the breaches of the first will be greater then the breaches of the second : but if we make not an equall comparison , then the breaches of some of the second table is greater then some of the first : as the Lord saith , I will have mercy and not sacrifice , Matt. 9.13 . God doth not preferre here the duties of the second table to the morall worship of the first table simply , Comparing the greatest with the greatest , and the least with the least , the duties of the first table are to be preferred to the second . for spirituall duties are more excellent then corporall duties , as the spirit is more excellent then the body ; if a man be like to sterve for hunger , then it is better to feed him then to teach him , but simply it is better to teach him than to feed him : if we compare the lesser duties of the first table with the greater of the second table , then we must preferre the second to the first ; therefore Ahimelech the Priest gave David the shew bread , and the sword of Goliah in his necessity , because hee judged it better to arme the Magistrate in his necessity then to observe the ceremony .

Seeing the Lord will have mercy and not sacrifice , Quest. what was the reason that Eleazer chose rather to dye , then eate swines flesh , 2. Maccab. 6.19 .

If he had eaten swines flesh at that time , Answ. Why Eleazer refused to eate swines flesh . it had beene to him the renouncing of the whole morall law ; and therefore he chose rather to die .

Whether is it a greater sinne to be perjured , Quest. or to kill a man ; the one is a breach of the first , and the other of the second table .

Whether perjury or murther be a greater sinne . If wee make an equall comparison , then perjury will be found a greater sinne then murther ; but if a man through feare perjure himselfe , and with a high hand kill his neighbour , then murther is a greater sinne then perjury ; but comparing the greatest with the greatest , and the least with the least , then perjury is a greater sin then murther .

Ob. To sweare the truth is not so good an act as to save a mans life ; therefore it might seeme that perjury is not so great a sinne as murther is .

Answ. To sweare the truth for the glory of God , is an act of religion ; but to save a mans life , is but an act of charitie : so making an equall comparison , the breach of the Commandements in the first table shall bee found alwayes greater then the breach of the second .

Who are our neighbours . Thou shalt love thy neighbour as thy selfe . Christ sheweth who are our neighbours , Luc. 10. Hee is the best neighbour who loveth best : some contract this word neighbour very neare , for vicinus , or their doore neighbour , The Pharisees tooke this word neighbour for their friends . proximus mihi ratione loci , & proximus meus ratione affectionis ; others take neighbour only for their friends , and wellwillers , and hence the Pharisees gathered , that they might hate their enemies : but the Apostle Rom. 13.3 . extendeth it to all men calling our neighbour 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 any man whosoever if hee be our flesh , Esay 41. or our blood , Act. 17. When Moses saw two Israelites strive together , Neighbour sometimes is taken for our dearest friend , and sometime for our adversary . hee said , ye are brethren why should ye strive , Evod. 2.13 . So Let every man borrow of his neighbour , Exod. 11.2 . The Egyptians were neither neighbours nor friends to the Israelites in their judgement .

Thy neighbour , sometimes it signifieth a speciall friend , as Deut. 13.6 . Thy neighbour which is as thine owne soule . So Iob. 2.11 . but sometimes it is taken for an adversary : as Prov. Hee that is first in his owne cause seemeth just , but his neighbour commeth and searcheth him . Prov. 18.17 .

A man is bound to love his enemy , A man should love his enemies . this is a principle ingraft in nature , Natura primo quaerit conservationem speciei sua , as if a dogge bee hounded at a heard of swine , Nature seeketh the preservation of it selfe . they will runne all together to defend themselves ; so if two men were going to fight together , a lion in the mean time commeth to devour one of them , both of them set themselves against the lion ; the first instinct here is to seeke the preservation of their kinde , and the second is to seeke the preservation of themselves .

There are two sorts of love , Amor Naturalis . Supernaturalis . the first is naturall and humane , the second is divine and supernaturall .

This naturall love againe is twofold , the first is amor concupiscentiae and the second is amor amicita , sensuall love , and love of friendship : Amor Concupiscentia . Amicitia . amor concupiscentiae is this , when wee love our neighbour for our owne profit and commodity onely , as Laban loved Iacob , onely for his owne commoditie ; the second is the love of friendship when wee love our neighbour chiefly for his owne good . Spirituall love what . Spirituall and supernaturall love is this , when wee love our neighbour for Gods cause ; for although the object of our love be our neighbour , yet the reason why wee love him is God.

As thy selfe , the measure of this love is , to love our neighbour as our selfe : The measure of our love to our neighbour . a man is bound as farre as hee can to imitate God : but in God idem est amans & amatum , and hee loveth himselfe most ; therefore a man is bound chiefly to love himselfe , quisque sibi proximus est , & in amore similitudo eminenter includitur , every man is nearest to himselfe , and in love the similitude is included after the most eminent forme and excellent manner .

A man must know first to love himselfe ; diligere se ut se , that is not good love : secondly , A man loveth himselfe three wayes . diligere se ut principalem finem , that is not right love : thirdly , diligere se in ordine ad Deum , that is to love himselfe truly .

A good man onely loveth himselfe . A good man can onely love himselfe ; for this is onely true love which respecteth the most excellent part , the minde , and he studieth most to beautifie it with graces , and to make the sensuall appetite subject to reason ; it is hee that agreeth best with himselfe ; it is he who hath greatest joy within himselfe ; & nunquam minus est solus quam cum solus : the wicked man againe cannot love himself , because he studieth not for the right gifts of the minde to beautifie the soule ; A wicked man cannot love himselfe and why . hee laboureth onely for things which hurt a man more then they doe him good ; that which his reason biddeth him doe , his sensuall appetite draweth him from it , and when hee is merry in his sensuall appetite , then his reasonable faculty is sad , Prov. 14.13 . Even in laughter the heart is sorrowfull , and the end of that mirth is heavinesse . Therefore he desireth not to be alone , but seeketh for the company of voluptuous libertines to spend the time with them , and as he who hath a scold for his wife at home , is glad to seeke abroad for company to make him merry : so the wicked man finding no peace of conscience at home within himselfe , but great jarres , is glad to seeke abroad for mirth to drive away his melancholious fits ; Seneca said well , Omnis stultitia laborat fastidio sui , all sort of foolishnesse is wearisomnesse to it selfe . The sensuall man loveth not his owne life and health , but rather hateth it by his intemperate diet , hastning his owne death ; this is corrupt selfe-love , and not that true loue which God placed in man from the beginning , A wicked man hateth his owne life , therefore cannot love his brother . it is now turned into that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when a man pleaseth and flattereth himselfe , and this tendeth to his destruction .

The rule to love others , must be to love our selves : The Schoolemen make three sorts of measures , the first is mensura excellentiae : Mensura Excellentiae . Reduplicationis . Aequalitatis . the second is mensura reduplicationis : and the third is mensura aequalitatis .

Mensura equalitatis , the measure of equality is that measure when the measure & the thing measured are just equall , as time and things below here , The measure of equality what . they began with time and shall end with time .

Secondly , there is mensura reduplicationis , The measure of reduplication what . the measure of reduplication , as when wee lay a yard to a web of cloath , we measure the cloath by often applying the selfe same yard .

Thirdly , The measure of excellencie what . mensura excellentiae the measure of excellency is that which excelleth all other measures in excellencie , and the nearer that any thing draweth to it , the more excellent it is : as gold is the measure of excellencie amongst the mettals , and silver draweth nearest to gold in excellency . So justice is the measure of excelency to all vertues ; and in this sense , God is the measure of excellency to all things . Now what sort of measure is man to his neighbour , when he measureth his neighbour by himselfe ? he is not mensura excellentiae , for that belongeth onely to God , The love of a mans selfe is the measure of equality to the love of his neighbour . he is not mensura reduplicationis , but he is properly mensura aequalitatis . Those who falsifie their measures are abominable before the Lord , when they have a short measure and a long : the Pharisees measure and yard reached no farther but to their well-willers and kinsmen , the Politicians reacheth only to his countrey ; but a Christian mans measure reacheth to any man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 13.3 .

Whether is a man bound more to wish riches to himselfe , or to his neighbour ? Quest.

If thou be rich , and thy neighbour poore , Answ. then thou art more bound to wish riches to thy friend then to thy selfe . When a man is to wish more riches to himselfe than to his neighbour . Quest.

What if thou and thy neighbour bee of equall estate and condition , what art thou to doe then ?

If it be bonum honestum , Answ. then thou art bound rather to wish it to thy selfe than to thy neighbour ; but if it bee profit or pleasure , then thou art more bound to wish it to thy neighbour , providing that honesty may arise to thee by wishing that to him ; wee have an example of this in Abraham and the king of Sodom . Gen. 14. When Abraham left the goods to the king of Sodome , and wished onely the lives of men ; it could not be objected to Abraham that hee was seeking any thing for his owne profit ; this tended to his credit .

Quest. But what if no honestie redound to thee by that action ?

Answ. Then thou art simply to choose that which is profitable for thy selfe .

Two motives which make us to love our neighbour . There are two motives which make us to love our neighbour , the first is grounded in nature , and the second in grace ; But how much more unto thee , both in the flesh and in the Lord . Philem. 16. and the nearer that they draw to those two fountaines , Where there is most grace , there we should love most . the more we are to love them . Example , Bethshebe Salomons mother had foure sonnes . 1. Chron. 3. yet shee loved Salomon more then all the rest , How Salomon is said to be his mothers onely sonne . because she saw him draw nearest to the Lord in grace ; therefore he saith , I was the onely sonne of my mother , that is , I was her best beloved sonne . Prov. 4.3 .

Example 2. Christ had moe cousen-germans then Iohn ; as Ioseph , Iames , yet Iohn was his best beloved Disciple ; because he had moe eminent graces than the rest . Where there is an equality in the flesh , where thou seest most grace , Simile . love them best . A center out of which issue many lines , the farther that they are extended from the center , they are the more disunited amongst themselves ; and the nearer that they approach to the center , the more they are united amongst themselves : So the nearer that our friends draw to God , and resemble him , How wee should love them that are alike in grace . the more we should love them ; and the farther that they are removed from God , the lesse wee should love them : but when men are alike in grace , we should love them best who are nearest to us in nature . Rom. 15.11 . Salute Herodian my kinsman : There were many as neere in grace to Paul as Herodian was , yet because Herodian was his kinsman , this moved him to love him .

Whether did Christ love them best who were nearest to him in the flesh and in the Lord ? Quest.

As man , Answ. he loved them best who were nearest to him in the flesh , and in the Lord ; but as mediator , Whether Christ loved them best who were his kinsmen . he loved them onely best who were nearest to him in the Lord : when they told him that his brethren and kinsmen stood without ; he said , Who are my brethren and my kinsmen ? Those who doe the will of my father which is in heaven , the same is my brother , and sister , and mother . Mat. 12.50 . he respected onely those who drew nearest to him in the Lord . When Iudas place was void , two stood for it , Matthias and Ioseph . Act. 1.23 . Ioseph was our Lords kinsman , and was surnamed the just ; Why the lot fell upon Matthias , and not upon Ioseph Christs kinsman . yet the lot fell upon Matthias , to teach us , that Christ in his spirituall kingdome hath not this respect to flesh and bloud ; hence we may see the follie of those who thinke that Christ is commanded by his mother now : but these obligations cease in the life to come .

Wee are bound by degrees to love our neighbours , Wee must love our neighbours by degrees . the parents are more bound to love their children , then the children their parents . 2. Cor. 12.14 . For children ought not to lay up for the parents , but the parents for the children : and we say , that one father will provide better for nine children , than nine children will provide for one father .

What if a mans father and his sonne be cast in prison for debt , which of the debts is he bound to pay first ? Quest.

He is bound no doubt to pay the old debt first , Answ. to satisfie for his fathers debt , Whether a man is bound to releive his father or his sonne first . but ordinarily we are to provide for our children rather then for our parents , but in great necessitie we are more bound to our parents .

The order of loving amongst brethren and sisters . Brethren & sisters are to love others better then strangers ; the brothers to love the sisters , Should he deale with our sister as with an harlot . Gen. 34.31 . Sisters are to love their sisters more then their brethren , because of the near similitude : therefore Exod. 26.17 . when the curtaines are joyned together , for their similitude they are said to be ioyned quaelibet ad sororem suam , every one to her sister .

Brothers are to love other best . So brothers are to love brethren most , they are begotten of the same parents , they are bred up together in the same house , and they resemble others more then sisters doe ; and therefore they are to love others better : frater is called fere alter , almost another , and one eye is not so like another , as on brother should be like another : God hath made many things two in the body , as two eares , two feet , two hands : one eye picketh not out another , when one legge stumbleth the other helpeth it , A friend loveth at all times , and a brother is borne for adversity . Prov. 17.17 . Wherefore he that casteth away his brother and maketh choice of another , is like unto him who cutting away his naturall legge taketh to him a legge of wood ; the first stile which the primitive Church tooke , they were called brethren . Heb. 13.1 . 1. Cor. 7.12 . and Christ calleth himselfe the brother of his spouse . The love of brethren turneth oftentimes to hatred . Cant. 8.1 . but the greatest love amongst brethren turneth often times to hatred . Prov. 18.19 . A brother offended is harder to winne then a strong citie , and their contentions are like the barres of a castle . The first blood that ever watered the ground was the bloud of Abel , shed by his brother Cain . Gen. 4. There is a curse pronounced against Edom : Amos. 1.11 . Because hee did pursue his bretheren with the sword , and cast off all pittie : in the Hebrew it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & crumpit miserationis suas . because he did corrupt his compassions . The Prophet Obadiah describeth unnaturall friends : Vers. 7. First , those that were viri foederis , that seemed to be in league with Edom , should deceive him ; viri pacis , that is , who made a shew to live peaceably with him ; Viri Faderis . Pacis . Panis . Vteri . thirdly , viri panis , that is , those who eate familiarly with him , yet they shall thrust the Edomites out of their land ; if it was unnaturall for those who were but viri foederis , pacis & panis , how much more for those who are viri faderis , panis , pacis , sanguinis & uteri , men that are in covenant , men that are at peace , men who live and breake bread together , men who are one bloud , yea that are bred in one wombe , what great sinne it is for them to hate one another .

In the familie againe , wee are to love those who are borne at home more then those who are borne abroad . Levit. 18.9 . those are said to bee borne at home , who are begotten of one father , Who are said to bee borne at home , and who abroad . those are said to bee borne abroad , who are borne of one mother , but not begotten of one father . The children who are mothers children raised not up seed to their eldest brother , because familia matris non vocatur familia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 frater , semen & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Those who are begotten of one father the Greeks call them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those who are borne of one mother they called them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 uterini .

But those who are fathers children and mothers children , wee are to love them best . Gen. 45.22 . Fathers children and mothers children are to love others most ; Ioseph gaue to all of his brethren each man changes of raiment , but to Benjamin he gaue five changes of raiment : why did hee give five changes of raiment to Benjamin ? because he was his brother both by father and mother , and the holy ghost exaggerateth the wrong done to such a brother . Psal. 50.20 . Thou sittest and speakest against thy brother , thou slanderest thine owne mothers son .

Lastly , A man is bound to love his wife better then father or children . in the familie a man is bound to leave father and mother and cleave unto his wife , and he is bound to loue her better then ten sonnes , and so should the wife love the husband . 1. Sam. 1.9 .

As thy selfe . Some hold that this is not the measure of love under the gospell , to love our neighbour as our selves ; There is but one measure of our love to our neighbour under the law and under the gospell . but wee should love him under the gospell as Christ loved us : but this cannot stand that there should bee one measure of love under the law , and another under the gospell ; for the gospell abolisheth not the law , and there is one rule for all .

If this should bee the rule , to love our neighbour as our selfe under the gospell , then some should have done workes of supererogation , as Paul who loved the Iewes better then himselfe .

He did nothing here but that which the law required of him , therefore he could not supererogate , for neither the law nor the gospell requireth of any man to love another mans salvation better then his owne .

Ob. But wee ought to lay downe our lives for the brethren . 1. Ioh. 3.16 . And the good sheepherd giveth his life for his sheep . Iohn 10.

Answ. That is but his temporarie life , but not his spirituall life .

Ob. But it may be said , that wee should love one another as Christ loved us . Ioh. 13.34 .

Answ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not a note of equalitie here , but of similitude , as Christ loved us freely , so should we love our neighbours ; as Christ loved us to the end , so should we love our neighbour constantly ; as Christ gave his life for us , so a man is bound in some cases to give his life for some persons ; and Christ suffered the paines of hell for us , but no man is bound to give his soule for another , to undergoe the wrath of God for another : wherefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here is onely a note of similitude , As is not a note of equalitie here . and Christ saith , a new commandement I give you , that yee may love one another . Ioh. 13.33 . It is called a new commandement , because it is more fully expressed , to love our neighbour as Christ loved us : then to love our neighbour as our selfe , is not a new commandement in substance , but new in forme ; and new is put here for more excellent , Novum sumitur pro excellenti sapissime . as Mat. 9.17 . new wine : So Revelat. 5.9 . A new song , that is , excellent wine , an excellent song .

The conclusion of this is , Conclusion . wee are not bound neither affectu nor effectu , to love all our neighbours alike .

EXERCITAT . II. Of the duties of the wife to the husband . Commandement . V. Ephes. 5.22 . Wives submit your selves unto your husbands as unto the Lord .

THere are sundry combinations in the which the inferiours are bound to give honour to their superiours : First in the family , and next in the politie . Sundry combinations in the familie . In the familie , first , betwixt the wife and the husband . The man is bound to honour his wife . The wife is bound to honour her husband , and the man is bound to honour his wife . 1. Pet. 3.7 . because this is the gentlest sort of commandement , therefore hee is bound to honour her , as shee is bound to honour him .

The second combination is betwixt the children and the parents , and the third combination in the familie is betwixt the master and the servant ; and because every thing is best seene in the smallest partitions , therefore we will unfold this in the familie first .

The duties of the wife to the husband , are subjection , Three duties of the wife to the husband . obedience , and reverence .

First , The woman should bee subject to the man by order of creation . the woman oweth subjection to the man by the order of creation : The woman was made for the man , and not man for the woman . 1. Cor. 11.8 . and as the Sabbath was made for the man , and not the man for the Sabbath . Mark. 2.23 . therefore he is Lord of the Sabbath . So the woman was made for the man : therefore hee is Lord over the woman .

Miriam prius nominatur quia peccati author fuit . So they two shall be one flesh ; it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the masculine gender , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the feminine , because the man is the more excellent sexe ; but when the woman is chiefe in the transgression , then the woman is put first , Obloquutae sunt Miriam & Aaron , Miriam and Aaron spake against Moses . Num. 12.1 .

Secondly , as the order of creation proveth this , so doth the fall prove it : The woman was first in the transgression and not the man . 1. Tim. 2.14 . The woman was last in good , The woman fell first therefore ought to be subiect . and created but for the man : First , in evill , last , in good ; therefore she is justly subiect to the man .

Thirdly , the Apostles order proveth this subjection . 1. Cor. 7.1 . God is Christs head , Christ is the mans head , and the man is the womans head ; if yee will respect order in policie , the man is the image of God above the woman , and he is more the glory of God then the woman : if the woman will not subiect her selfe to her husband , but usurpe soveraignty over him , as shee seeketh soveraignty over her husband , so if shee could , shee would pull Christ out of his place , and God out of his place .

The vaile a token of subiection . Fourthly , the vaile that was put upon the womans head on the day of her marriage , testifies her subjection to her husband : therefore she is said to have power upon her head , 1. Cor. 10.10 . The woman ought to have power over her head , that is , a vaile , which was a signe of her subjection and of her husbands power over her . Num. 2. When the husband was jealous of his wife , she stood bareheaded all the time before the Priest , as not being under her husbands subjection untill she was cleared of that suspition .

Gen. 20.16 . And unto Sara hee said , Behold I have given thy brother a thousand pieces of silver : behold hee is to thee a covering of the eyes unto all that are with thee , and with all other ; that is , The vaile a token of subjection to her husband . I have given thy husband money to buy thee a vaile to cover thy face , that all may know with whom thou dost converse , that thou art a mans wife , and so they shall not commit adultery with thee , taking thee to be an unmarried woman . The bill of divorce why called the bill of diminution . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Attenuari . The woman was subject to her husband ; the bill of divorce , Matt. 5.31 . is called in the Syriack Libellus diminutionis , and shee was diminuto capite , when she wanted her husband ; the man is the glory of the woman , and when she wanteth her husband she wanteth her glory .

Lastly , The woman called after her husbands name . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vir . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Faemina . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the woman in token of her subjection when she was married , shee changed her name and wa● called after her husband : to impose a name was a signe of authority : Adam was called Ish , and Eva was called Issha , and Salomons spouse is called Shulamite , Cant. 6.13 . and the Romans said Quando ego ero Catus tu eris Caia , Esay . 4.1 . Onely let us be called after thy name .

This subiection of the wife to the husband , differeth farre from servile subiection , The subiection of the wife to the husband is not servile subiection . for hee that is servily subiect , worketh for another : but the wife worketh not for another , but for her selfe , for shee and her husband are one . This subiection of the woman to the man in the beginning was a more free and willing subiection then since the fall , Gen. 3. Et ad maritum tuum erit appetitus tuus ; the seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , conversio tua , thy turning shall be to him : the same phrase is used to expresse the subiection of the younger brother to the elder , Appetitus illius erga te , and thou shalt rule over him , Gen. 4. He shall be subiect unto thee , because thou art his elder brother : so the woman should be subiect to the man , because she was created after him , and for him , and she is the weaker vessell . When the husbands desire is said to be towards his wife , The desire of the husband towards the wife is love , but her desire to the husband is both subjection and love . then it signifieth love , Can. 7.10 . I am my beloveds , and his desire is towards me , that is , he loveth me most intirely ; but the womans desire towards the man , implyeth both love and subjection .

If the woman had not sinned , her appetite had not bene towards her husband . If the man had not falne , the Lord would not have given out this that her appetite should have beene towards her husband , The law is not made for a righteous man , 1. Tim. 1.9 . After the fall yee shall see that man and woman carried the punishment of their sinne : In naturall things , the woman bringeth forth her children with paine , and the man eateth his bread in the sweat of his browes . Since the fall man and woman carry the punishment of their sins in naturall , morall , and spirituall things . Secondly , in morall duties there is some reluctation , and the woman is more hardly subiect to her husband , then before . But in spirituall duties and subjection to God there is greatest rebellion of all , Rom. 7.23 . I finde another law in my members rebelling against the law of my minde .

The second duty of the wife to the husband is obedience , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Faemin e trihuent honorem maritis . All the wives shall give honour to their husbands , Esth . 1.20 . Hannashim ijttenu jekar , the verbe here is put in the masculine gender , Nomina masculina juncta foeminis . although he be speaking of women , to signifie their voluntary subjection and obedience : for it is the manner of the Hebrewes when they speake in the praise of women , they put them in the masculine gender , Ruth . 1.8 . So 1. Sam. 25.27 . Prov. 31.13 . Esay 34.14 . Eccles. 12.4 . these the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . F●rtem virum me praesto hic de foeminis dicitur . when women behave themselves like men , Esth. 1.22 . Asshuerus made a law , That every man should beare rule in his owne house , and that it should be published in the language of every people , in the originall it is , Loquetur lingua populi sui , Loqui lingua populi sui apud Persas quid . to speake the language of their owne people , and it seemeth to be a proverbiall speech , that is , to keepe their wives in subjection , as the Persians did .

Whether did Vashti refuse lawfully or not to come to the king at the feast ? Quest.

Some answer that she justly refused , Answ. for the Persians had a law , that their wives should not be seene by any others but by their husbands ; and Macrobius saith , Macrob. lib. 7. Saturnal . that it was onely given to concubines and harlots , to come publikely in the sight of men at their feasts , and publick meetings . But for answer to this , Whether Vasti did justly refuse to come at the commandement of the king . some of the Persian lawes were altogether unlawfull : Cambyses asked of his counsellers , whether there was any such law amongst the Persians that the king might marry his owne sister ? they answered , not : but there was another law , that the kings of Persia might do what they would : this law is altogether unjust : so this law , Many of the Persian lawes unlawfull . that the lawes of the Medes and Persians could not be revoked , was not just ; for all positive laws of men upon better considerations may be altered ; this is proper here onely to the law of God not to be altered . And they had some lawes which proceeded onely of jealousie , as this : Vasti should have given obedience to the king . now this law being a law so defective it did not bind , whereas the King himselfe commanded her to come , and here his wife was not to interpret the statute , but to give simple obedience to her husband .

The third thing which the wife oweth to the husband is reverence ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dominus , Vir . Bagnal is called both lord and husband : So Sara honoured Abraham and called him Lord . 1. Pet. 3.6 . So the wise calleth her husband Isshi , my man , Hosea . 2. as the name of greatest familiarity and love , But the harlot saith , Prov. 7.19 . [ ish , ] the man is gone abroad , and not [ isshi , ] my man : and the Lord after he disclaimed the word bagnal , yet he would be called ish , Hos. 2.16 . Contrary to this is , when wives count basely of their husbands , Iob. 19.17 . My breath is strange to my wife .

EXERCITAT . III. Of the husbands duty to the wife . Commandement . V. 1. Pet. 3.7 . Husbands give honour to your wives as to the weaker vessels .

THe husbands duty is expressed in the creation thus , How the husbands duty to his wife is expressed . They two shall be one flesh : the man and the woman that were two , are made one ; they are unum principium generationis , therefore the man should love his wife and not hate her , because shee is his owne flesh .

Things said to be one foure wayes . They are made one flesh . Sundry wayes things are made one , there is unum naturale , as the soule and the body make one man naturally : unum artificiale , as stones and timber make the house : Vnum mysticè , as Christ and his Church ; and this union in marriage is partly morall , and partly naturall .

Secondly , the husbands duty to the wife is expressed in the creation , thus ; He shall leave father and mother , and shall cleave unto his wife , Gen. 2.24 . When the woman went out of her fathers house to her husbands , she was said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Acsaph when she went from her father Caleb . Iosh. 15.18 . this was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , her going out , but when she came in into the house of Othniel her husband , this was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , her going in to her husband ; and Isaac brought Rebeccha into his mother Sarahs tent , Gen. 24.67 . to signifie that he would have her in place of a mother , and that he would leave father and mother for her .

The second part of the husbands duty is to cleave to his wife , which Christ expoundeth Matt. 19.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be glued to his wife : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 agglutinor , glutinamentis adjungor , metaphorice adhaeresco , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gluten . the Lord to expresse his love to his Church , compareth her to a girdle cleaving to his loines , Ier. 13.11 . As the girdle cleaveth to the loins of a man , so have I caused to cleave to me the whole house of Israel , and the whole house of Iuda , saith the Lord ; Now hee saith , hee made her to cleave to him as a girdle to his loines , but the seventy translate it , Hee glued her to his loines , and why was shee glued to his loines ? Amor est in corde tanquam in sede , & in renibus tanquam instrumento . because the reines which are the seat of love , are in the loines : My reines doe teach mee in the night season , Psalm . 16.7 . Therefore he carryed his Church girded about his loines : hee that would honour his wife should be glued to her in affection : a thing that is glued , will breake sooner in any part then where it is glued .

The man when hee is married , To spread the lap of the garment , and to overshadow the woman , signifie protection and love . is said to spread the lap of his garment over his wife : Ruth . 3.9 . Spread thy skirt over thine handmaid . And the holy Ghost alluding to this , in more comelinesse and decencie is said to overshadow the virgin Mary , Luc. 1.35 . Allusion . The power of the highest shall overshadow thee .

Moses more particularly setteth downe those things which the husband owes to his wife , Exod. 21.10 . The husband owes five things to his wife . First he oweth her meat ; secondly cloathing ; thirdly cohabitation , the fourth thing which the husband oweth to his wife , is Debitum tempus , and the fifth thing which he oweth to her , is honour .

The first thing that he oweth to his wife is meat , She eat of his morsels , and dranke of his cup , 2. Sam. 12.3 . Exod. 21 : 10. If hee take another hee shall not diminish her food ; in the originall it is Sheerah , flesh ; for the Hebrewes put flesh for all things necessary for the maintenance of our life , as well as they doe bread , Psalm . 78.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 caro eius . Flesh put for all necessary food , Can hee prepare flesh for his people in the wildernesse ? Targum paraphraseth it , alimentum ejus ; and the seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , things necessary for them .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Indumentum . The second thing is indumentum , kesuth , the vertuous woman cloatheth her busband that hee may be knowne in the gates of the city : and the Hebrewes say , that the good woman cloatheth her servants , and the good husband cloatheth his wife , and God cloatheth all ; the wife is said to cloath her husband , when shee prepareth that which he bringeth in to her .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The third thing which hee oweth to his wife is cohabitation ( Tabhoth eleah ) the seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 viri cohabitantes ; the Polygamists could not performe this duty to their wives to dwell with them . The kings of Persia had many wives , and when the king made choise of them , before they came unto him , they stayed in a chamber called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the virgins chamber : and after they were married , they stayed in a chamber called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the wives chamber ; this was contrary to this cohabitation that a man is bound to dwell with his wife .

The fourth thing which the husband owes to his wife is debitum tempus [ gnonathah ] which comes from gnanah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Debitum tempus a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 respondere . respondere , the seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel consuetudinem , and the Apostle calleth it due benevolence . 1. Cor. 7.3 .

The fift thing which the husband oweth to his wife is Cabhod , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Honor. honor , when they were married hee said , Esto mihi in uxorem secundum legem Mosis & Israel , & ego secundum verbum Dei , colam te , honorabo te , alam te , & regam te , The properties of the head . juxta morem eorum qui colunt , honorant , alunt , & regunt uxores suos fideliter .

The husband is the wives head ; the head excelleth the rest of the members : 1. Eminentia , it is more eminent ; 2. Perfectione , in perfection ; 3. Influentia , it giveth influence ; 4. Conformitate cum caeteris membris , in conformity betwixt it and the rest of the members .

First it excelleth the rest of the body eminentia , although it be superiour to the rest of the body , yet it must not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 carry a lordly dominion over them , but onely Mashal , gently to command her .

Secondly , The man should excell the wife in gifts . the head excelleth the rest of the members in perfection : so should the man excell the woman in gifts ; although the man excell the woman in gifts , yet hee should not despise her , thinking her no fit match for him : An apologue of the Sun and the Moone . the Hebrewes have an apologue fit for this purpose , The Sunne said upon a time that the Moone could not be a fit match for him , for hee giveth light and heat to all things , and in the body hee ruleth the heart , and in the mettals , the gold ; and for time he ruleth both the day and the yeare . But the Moone replyed , If ye rule the yeare , I rule the moneth ; if ye rule the day , I rule the night ; if ye rule the heart , I rule the braine ; and if ye rule the gold , I rule the silver ; wherefore there is no such inequalitie but that I may match with you . Many men have a high conceit of themselves that they are like the cedar of Lebanon , and women but like the thistle of Lebanon 2. King : 14.9 .

Thirdly , the head giveth influence to the body , A man should teach and rule his wife . so should a man teach and rule his wife . In that vision of Ioseph , the Moone and the starres fell downe before him , the Sunne was his father , the Moone his mother , and the starres his brethren : and as the Sunne giveth light to the Moone and Starres , so should the husband to the wife .

The last thing is conformity betwixt the head and the rest of the members ; There should be a conformity betwixt the man and the wife . this conformity should make a man to cherish his wife , She slept in his bosome , 2. Sam. 12.3 . Those things which are most deare unto us , wee keepe them in our bosome . Esay 40.11 . and Iohn leaned in Christs bosome , and the reason is subjoyned , because he loved him best , Iohn 13.23 . Mothers keepe their young ones in their bosomes , and if it were possible they would take them into their very bowels againe , Portatur in sinu infans , recumbit in sinu dilectus , & cubat in sinu uxor .

EXERCITAT . IV. Of the duties of children to their parents . Commandement V. Exod. 20. Honour thy father and thy mother . Levit. 19.3 . Ye shall feare every man his mother and his father .

CReated goodnesse hath some similitude with that eternall goodnesse which is in God ; Gods attributes are his power , his wisdome and his goodnes ; and they who have these by participation them wee are bound to honour , whether they participate with him in his power , wisdome or goodnesse : in his power , as our parents circa esse naturale , who are the instruments of our being , and beget us : and then circa esse spirituale , as pastours who beget us in Iesus Christ , and make us resemble the Lord . 1. Cor. 4.15 . And thirdly , quoad esse temporale , the similitude of Gods goodnesse appeareth more in princes preserving and protecting us , all these wee are bound to honour and reverence .

Duties of children to their parents . The children owe to their parents three things , reverence , obedience , and gratitude :

Why the mother is put before the father . First they owe reverence ; for honour , the father is set before the mother ; and for feare , the mother is set before the father , Levit. 19.3 . to teach us that wee should honour and feare , as well our mother as our father . Moses saith , He who curseth his father and his mother , let him die the death . Levit. 20.9 . but Marc. 7.10 . He who curseth his father or his mother : and Prov. 15.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 maledixit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vilipendit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 honoravit . A foolish man despiseth his mother . Exod. 21.17 . He who curseth his father or his mother : but Deut. 27.16 . He who setteth light by his parents : Calal and Calah . Calal est maledicere , and Calah est vilipendere , opposite to Cabhad honorare . Prov. 30.28 . What is that , to set light by them ? who thinke little thing of them , and give not all due respects unto them , and helpe them not in their necessity ; then they are said to set light by their parents : what is this feare ( say the Hebrewes ) which is required of children towards their parents ? First , What feare is required of children to their parents . that they sit not in their place , Prov. 30.28 . Her children rise up and call her blessed . Nec destruunt verba eorum , that is , they carpe not at their words : and they say farther , that children are not to call their parents neither living nor dead by their proper names , but to call their father sir . Example , Mat. 21.30 . I goe sir , and to call them mother . As 1. King. 2.20 . And Salomon said , aske on my mother , and to entertaine this due reverence and respect in their hearts , Children may not testifie against their parents in judgement . they were not to looke upon their fathers nakednesse . Gen. 9. And lastly they might not testifie against their parents in judgement , although they were guilty , except onely in matters of idolatrie and treason . Example , Deut. 33.9 . Of Levi , who said unto his father and to his mother , I have not seene him , neither did he acknowledge his brethren , nor know his owne children ; for they have observed thy word and kept thy covenant . They preferred the glory of God to the honour of their earthly parents , and spared them not when they committed idolatry . So in the case of treason , the child is bound to testifie against his father to discover the treason , but after the treason is committed , hee is not bound to testifie , or give any evidence against his father .

The children called their father Abbi , and their mother Immi ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 My father and my mother . Esay . 8.4 . Servants amongst the Hebrewes might not call their masters Abba , nor their mistris Immi , but when their masters adopted them , then they might call him Abh , & the Apostle alludeth to this forme . Allusion . Rom. 8.15 . Ye have not received the spirit of bondage againe to feare , but yee have received the spirit of adoption , whereby we cry Abba father . And the Apostle of purpose keepeth the Syriack word Abba , and translateth it not , that he may shew the allusion more clearely . Children owe obedience to their parents .

The second thing which children owe to their parents is obedience ; the Rechabites are a notable example of obedience to their father Ionadab , The Rhechabites , an example of obedience . their father commanded them that they should not dwell in houses , nor sow fields , nor plant vineyards , nor drinke wine . Ier. 35.6 . this was but a humane precept , as ye may see by the opposition made betwixt it and Gods commandement , and yet they kept it for three hundred yeares ; Ionadab lived in the dayes of Iehu , and his sonnes in the dayes of Iehoiachim , and yet they thought they were bound to obey their fathers commandement , which obedience the Lord rewarded . Ier. 35.18 . and he taketh an example from them to convict the Iewes who would not obey the Lord. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Children must not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unruly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 absque iugo or untamed , like beasts which know not the yoke , these are the sonnes of Belial , without a yoke ; these the poets call intacta cervice , that is , that have not felt the yoke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . contrary to these are obedient , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , folij obedientiae . 1. Pet. 1.14 .

The speciall part of Childrens obedience towards their parents , is to be directed by them in their mariage . So Sampson sought the consent of his parents to his marriage . Iudg. 14.2 .

Whether is the consent of parents necessary for children to be had in their marriage or not ? Quest.

There is a two fold necessity , a naturall necessity , Answ. and a morall necessity , a naturall necessity is that without the which the mariage cannot consist , as the consent of the parents to those who are to bee married ; Necesiitas Naturalis . Moralis . Whether the consent of the parents be necessary in the marriage of their children . a morall necessity is that , without the which the mariage cannot bee well done ; when Esau married the daughters of Heth. Gen. 27.46 . He had not the consent of his parents , it was a marriage , but a bad marriage .

There is one exception , if the mother be a common harlot , then the child ought the lesse reverence to her . Hos. 2.2 . Plead with your mother , plead : for shee is not my wife , neither am I her husband ; and Vers. 4. Her children be the children of whoredomes .

The third thing which children owe to their parents is maintenance : we have a notable example of this , Children should give maintenance to their parents . Gen. 47.12 . And Ioseph nourished his father and his brethren , in the originall it is , hee nourished him as mothers doe their little children by putting meat into their mouth , Lepi Hataph , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so Christ had a care to leave his mother to Iohn to be intertained . Iohn 19.27 . There are two beasts set downe in the scripture , who teach the parents the dutie towards their children , and children their dutie towards their parents ; the first is the Wolfe , the second is the Lyon ; the Wolfe teacheth parents to provide for their children , when hee hunteth for his prey in the morning hee divideth it among his young ones in the evening : So parents should provide for their children , and give every one their portions : Benjamin is compared to this Wolfe , Gen. 49. Secondly , the Lyon teacheth children to provide for their parents , and to maintaine them ; the young Lyon when he hunteth for his prey and catcheth it , hee roareth and calleth the old Lyon to the prey , who is not able of himselfe to hunt or catch the prey , and Amos alludeth to this . Cap. 3.4 . Will the Lyon roare unlesse hee have catched his prey : and so the fowle which teacheth children to provide for their parents , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is the Storke , shee is called Storke from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 naturall affection , because she provideth for the old , and shee is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hence commeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . when the children studie to requite their parents ; and in the Hebrew shee is called Hhasidah , benignitas . 1. Tim. 5.4 . If a widdow have children let them learne to requite their parents , in the Syriack it is , rependere faenus parentibus . A man divideth his goods in three part ; First , so much he spendeth upon himselfe his wife and familie ; Secondly , so much he giveth to the poore ; Thirdly , so much hee lendeth to his children looking for interest backe againe ; and the Hebrewes say , that children should give to their parents meat , drinke , and cloathes , and that they should lead them in and lead them out ; and they adde fatrher that they should honour the Lord with their substance if they have any , but they are to honour their parents whether they have substance or not ; if they have not , they are to begge for their parents ; but with this condition , The children are bound to bury their parents honestly . the child is bound to maintaine his father in his old age , if his father had brought him up in some lawfull calling when hee was young , whereby he might gaine his living , otherwise if he had no care of his education , he was not bound to performe this duty to his parents .

So the child is bound to burie his father . Luc. 9.59 . Hence commeth that word amongst the Latines parentare , to doe the last dutie to their parents in burying them decently , and parentalia the dutie it selfe .

The superstitious and avaritious Iewes taught that children were not bound to relieve their fathers necessitie , if they had made a vow . Mat. 23. they band their vows by an oath , that such & such a man should have no profit by them ; and the oath was by the gift , and so they were instructed , that if any man swore by the altar , it was nothing ; The Iewes taught their children not to helpe their parents if they had vowed the contrary . but if hee swore by the gift which was upon the altar , then he was a debter ; when hee said , by this gift thou shalt have no profit by me , then in no case they might helpe their parents .

Amongst the Hebrewes ( as the Talmud saith ) there was [ Muddir , ] devovens , and [ Muddar , ] devotum , Talmud . tractatu de votis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 devovens . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 votum . that which they call Muddar was of two sorts , the first was Muddar Hanaah , the second was Muddar Ahohhel ; the first they called votum nihili , the second they called votum comestionis ; when they made the first sort of vow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 votum nihili . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 votum come stienis , they might give them nothing nor helpe them at all ; when they made the second sort of vow , they might lend them any thing that pertained not to the dressing of meat , as cloathes , jewels , or rings , but they might lend them nothing to dresse their meat with , as pannes , pots , or such , when they taught their children here Mat. 23. to vow such vowes , there votum was votum nihili , that is , they might lend them nothing , nor helpe them ; By the gift if yee have any profit by me , they meant , they should have no profit by them , and they understood the curse to light upon them , if they helped them .

EXERCITAT . V. Of the Parents dutie to their children . Commandement V. Deut. 6.7 . Thou shalt teach them diligently to thy children , &c.

PArents duty towards their children is , first , to instruct them as soone as they are capable , Thou shalt teach these words diligently to thy children : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 exacues ea filiis . Veshinnantem Lebhanecha , thou shalt sharpen the instructions to thy children , as one would sharpen the point of a stake when he driveth it into the ground . Abrahams example is to be marked . Gen. 14.14 . He armed all his trained servants , but in the originall it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 armati vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . [ Hhanichau ] his chatechized servants ; not onely trained in the discipline of warre , but also catechized in the principles of religion . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Catechismus So Gen. 12.5 . Abraham tooke all the soules which he had gotten in Haran , the Chaldee Paraphrast paraphraseth it this wayes , omnes animas quas subjecerat legi , all the soules whom hee had brought up in the law : and the Hebrews say , that Abraham taught the men , and Sarai the women . Gen. 33.17 . And Iacob journeyed to Succoth and built him an house , and made booths for his cattell , therefore the name of that place is called Succoth . The Chaldees call Iacob , ministrum eruditionis , a teacher or instructor ; but why call they him so ? they allude by an anticipation ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Exod. 33.7 . because the tabernacle was the place where the Lord taught his people ; and the Chaldees translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 domus doctrine . Beth Olphana , the house of learning . This tabernacle was a type both of the temple , and synagogue , therefore they say , that Iacob taught his familie in this tabernacle . Philo vertit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the house or court of the Lord . So Exod. 31.8 . Thou shalt shew it to thy sonne in that day ; and this was called nox annuntiationis , when the father taught his sonne what every thing meant in the Paschall Lambe , when they enquired what meaneth this bread ? what meane these sower herbes ? &c. And the Apostle alludeth to this , annunciate donec venerit , shew the Lords death untill he come againe . 1. Cor. 11.26 . So Prov. 4.1 . Hearken yee children to the instructions of a father , and attend to knowledge and understanding ; I was my fathers sonne , tender and onely beloved in the sight of my mother , hee taught meal so and said unto me , let thy heart retaine my words . Who taught me ? my father David ; for the word in the originall is in the masculine gender Vajoreni , and he addeth , Let my words stay thine heart , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Simile . or uphold thine hearte the wordes are borrowed from husband men , ut agricolae stirpibus pedimenta apponunt , as the husband men put stayes to the trees which they plant : So the precepts of the fathers stay and uphold the children . Bethsheba used likewise to instruct her sonne , Prov. 30. The mothers used to instruct the children . Which chapter is set downe by way of alphabet , that Salomon her child might learne her precepts with his A. B. C. And because the fathers taught their children first , therefore this name father , was given to teachers and Doctors . The name father is given to teachers . Iudg. 18.19 . That thou mayst be a father and a Priest to us . So 2. Sam. 2.6 .

The parents must instruct their children according to their capacity . Prov. 22.6 . Hhanoch lanagnar gnal pi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 instrue vel initiare puerum ad os . teach the child according to their capacity , even as we feed children with such meat as they are able to digest , there should be set downe to them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a plaine forme of doctrine . Rom. 2.20 . Children should bee taught according to their capacity . and the rule of Esay would bee followed here . Esay . 28.10 . Adde line unto line , here a little , and there a little ; for as a builder stretche●h forth his line , Simile . and then buildeth a little ; and then he stretcheth forth his line againe , and then he buildeth a little : so should children peece and peece be taught .

The manner how the Iewes taught their children . The manner of the Iewes in instructing of their children was this , when their sonnes were five yeares old they set them [ Lemikkra ] to the text of the law ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and when they were ten yeares old , they set them [ Lemishna ] to the text of the Talmud , and when he is thirteene yeares old then he is [ Bar mitzvath ] filius praecepti , & jugo legis subijcitur , then hee is subject to the law as to keepe the Pascha , and the Sabbath , and the rest of the ceremonies ; and when he is fifteene yeare old , they set him [ Legemara ] to the explication of the text in the Talmud . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So when children are five or sixe yeares old , the parents are bound to teach them the first principles of religion plainely ; and when they are ten years old , to teach them to read the history of the Bible ; and when they are thirteene yeares old , Children should bee taught by degrees . to fit them for the Sacrament ; and when they are fifteene yeare old , to cause them to read the harder places of the scripture , and so by degrees from the lesse to the more , to traine them up in religion . When a Gentill is turned to Iudaisme , first , they aske him this question , What maketh thee desire to be circumcised ? The Iewes propound questions to the Gentils that embrace their religion . doest thou not know that the Iewes of all people are the most hated ? and if hee answer and say , I know , then they propound to him some of the lighter precepts of the law of Moses , which they call [ Mitzvath calloth ] precepta levia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 praecepta levia . as Levit. 19.9 . When thou reapest thy harvest , thou shalt not reape the corners of thy field . So that law , Ye shall not kill the dame sitting upon her young ones . Deut. 22.6 . Then they came ad [ Mitzvath camureth ] precepta gravia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 praecepta gravia . and they tell them more concerning the punishments and transgression of the law , and they say , before this time thou mightest have safely eaten the fat , or the blood , or broken the Sabbath ; but now when thou art entred within the covenant , if thou eate the fat , or the blood , then thou deservest to be cut off from the people of God , and if thou breake the Sabbath , to bee stoned to death . And thou must know moreover , that there is a time to come , and that all good is not rewarded in this life , nor all evill punished here ; and thus by degrees they initiate their proselytes , as is set down at large in their Talmud .

But many men do initiate and offer their children to the devill : They who offered their children to Moloch , The manner how they used their children who offered them to Moloch . first they carryed them round about the fire , and these were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secondly , They caused their children to passe through the fire , 2. King. 17.17 . and this was called lustratio . And thirdly , they put them in the belly of Moloch and burnt them quick . Many parents offer their children and initiate them in the devils service . So many parents first initiate their children to the devill when they correct them not ; this is to make them runne about the fire . Secondly , when by their evill example they teach them villany , even as the young lion learneth from the old lion to catch the prey , Ezek. 19.6 . thus they make them passe through the fire . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thirdly they not onely teach them evill by their evill example , but they applaud them and allow them in their wickednesse , Rom. 1.32 . then they put them into the armes of the devill .

There is a great necessity of this duty that parents instruct their children ; The necessity of correcting children . for by nature we are borne blinde and ignorant , therefore parents should take paines to bring their children to knowledge . The beares when they bring forth their young ones they are an evill favoured lumpe , and a masse without shape ; Simile . but by continuall licking of them , they bring them to some shape and forme : By good education children are brought to some good fashion . so thy child who is by nature the child of wrath , by continuall instruction and good education may be brought to some good forme and fashion , that hee may see and understand the principles of religion . And as the midwifes when the child is borne , Simile . setteth the joints of the child right , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cur dicuntur infantes palmarum apud Hebraeos . and swadleth him that hee be not vacius ( therefore they are called gnolole tippuchim , Lament. 2.20 . Infantes palmarum , not because they are but a span in length , but because the midwife , when they are new borne , setteth their joints with her hands , that they may be the more streight afterwards ) so should the parents teach their children when they are young , Mori in pueritia quid . and frame their minds aright : It is a great judgement Quando moritur anima in adolescentia , Morietur in pueritia anima ipsorum , id est , in stoliditate & insipientia . as Iob speaketh , cap. 36.14 . They dye in their youth , that is , in their foolishnesse , then the sinnes of their youth lie downe in the dust with them .

The Lord accounteth highly of this , when the parents begin to teach their children in their tender yeares , children are the seed-corne of the Church and commonwealth , and if they be corrupted in the family , what hope is there of them when they come to the Church , and policie : the physitian saith , that vitium primae concoctionis non corrigitur in secunda , the faults of the first digestion are not helped in the second : so errours committed in youth for lacke of education , can hardly be helped in old age .

Adam the father of this life , and Christ the father of the life to come . When the Prophet Esay speaketh of Christ , he calleth him Pater futuri saeculi , the everlasting father , cap. 9.6 . Adam was the father of all the children of this life , and Christ the second Adam is the father of the life to come : when they beget their children , they beget them onely for this life ; but when they instruct them , they may be called Patres futuri saeculi , fathers of the life to come .

When children are young they are fittest to be taught . The youngest yeares are the fittest yeares to teach children , Prov. 20.11 . A child is knowne by his doings whether his workes be cleane and right , the boyes that mocked Elias were devoured by the beares 2. King 2.24 . and the Hebrewes say that there are skuls of all sises in Golgotha : the tree which the Lord made choice of Ier. 1.11 . was the almond tree ; why made hee choice of the almond tree ? because it blossometh first : so the Lord made choice of Ieremiah from his infancie ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Lord liketh children when they begin to flourish in their young yeares , the Lord liketh not of these autumnales arbores Iud. 13. which begin to bud about the latter end of harvest ; the Church saith omnes fructus servavi tibi tam veteres quam novos , Can. 7.13 . it is a happy thing when both the first and the latter fruits are reserved for the Lord .

Crates the Philosopher said that he would goe up to the highest place of the city , Many have a care to gather riches for their children , but no care to traine them up well . and cry in the audience of of all the people : O men whither goe ye ? why take yee such paines to scrape riches together for your children , and have no care to traine them up who should enjoy them ? And Plutarch said , Simile . hee would adde but this one word , that such men as these are very like to them who are very carefull for the shooe , but have no care for the foote .

Lastly , Parents should make choise of good masters to their children . as parents should have a care to teach their children , so should they make choise of good masters to instruct them ; Pharaohs daughter caused Moses to be brought up in all the sciences of Egypt , Act. 7. Iehoash had Iehoiada for his master , 2. King 12.2 . And wee se what care Theodosius had to make choice of good masters for his sonnes , Arcadius and Honorius . Nicephorus lib. 3. c. 23. And what care had Constantine of a tutor to his sonne Crispus . Amongst the causes of Iulians apostasie , the history sheweth us , that this was one ; that hee had two heathenish masters , who taught him , Libanius & Iamblichus , from whom he dranke in great profanenesse .

EXERCITAT . V. That parents should correct their children . Commandement IV. Prov. 22.15 . Foolishnesse is bound in the heart of a child , but the rod of correction shall drive it farre from him .

AS parents ought to instruct their children , so they are bound to correct them : Simile . and as it is not enough to plant a vine , unlesse wee prune it and dresse it : so it is not enough to beget children , but we must also teach them and correct them . The best example that parents can set before them how to correct their children , is the example of God himselfe ; God the best patterne for correction . God correcteth all his children , and hee correcteth them in love , hee is angry with them when hee doth correct them , but hee doth not hate them ; and his corrections are with moderation .

The Lord correcteth in love . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Virga filij mei . First he correcteth his children , this rod hee calleth [ shebhat beni ] the rod of my sonne , Ezek. 2.10 . for as the father hath a rod which he keepes for his children to make them stand in feare of him : so hath the Lord a rod for his Church ; and as a father chasteneth his sonne , so doth the Lord thy God chasten thee , Deut. 8.5 . The Lord chasteneth every sonne whom hee loveth , Heb. 12.7 . It is otherwise in the Church then it was amongst the Romans ; The Romans might not whip a free man , but it is not so in the Church . for none who was free borne might be whipt among the Romans , Act. 22.25 . But the Lord thinketh them but bastards whom hee doth not correct , Heb. 12.8 . in the Church , Hee correcteth every child whom hee loveth ; so should fathers esteeme those children but bastards whom they correct not . They send out their little ones like a flocke , and their children dance , Iob 21.21 . this showeth the little care they had to bring up their children , but suffered them to wander at their pleasure ; and never corrected them .

Secondly the Lord correcteth his children in love ; God correcteth his children in love . hee is angry with their sinnes , but loveth their persons : he is not like doting fathers who thinke that every blemish in their children is a vertue , hee can both love them and be angry at their sinne ; fond parents are lukewarme at the offences of their children : it is said of David , 1. King. 1.6 . That hee never displeased Adonijah at any time ; Elies fault in not correcting his children . and of Eli , 1. Sam. 3.13 . When his sonnes made themselves vile , he restrained them not : in the original it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 licet maledictionem inferrent sibi liberi , non corrugavit tamen in eos frontem , although they brought a curse upon them selves , or cursed themselves , yet he never frowned upon them : there is a twofold curse , as there is a twofold blessing , a verball curse and a reall curse , they really cursed themselves by their lewd lives , and in the meane time , Eli non corrugavit frontem in eos , hee did not so much as frowne upon them for their sins , Brutus executeth his owne sonnes . but said unto them , Why do ye such things my sonnes ? Bernard said well , Quia ira Eli tepuit in filios , ira Dei exarsit in illum . Brutus , when his sonnes played the traytors hee executed them with his owne hands , being Consull ; therefore the history said of him , Exuit patrem ut indueret consulem : so should a Christian father lay aside fond compassion , and as a Christian , correct his child : he that will not beat a child with his rod at the commandement of God , will never take a knife to cut his throat , as Abraham would have done at the commandement of the Lord .

Thirdly , God moderateth his correction . when God correcteth his children he moderateth his correction ; when he punisheth the wicked , he punisheth them in wrath , Nah. 1.9 . Non surget bis afflictio , that is , the wicked shall totally & finally be consumed at once ; So Esay 30.32 . And in every place where the grounded staffe shall passe ; The Lords rod of correction passeth over his children , Gods rod passeth over his children , but it lyeth upon the wicked . and lieth not long upon them ; but is a grounded staffe upon the wicked , & overthroweth them .

When God correcteth his children , In the midst of his anger hee remembreth mercy , Hab. 3.2 . and Lament. 2.4 . Hee stood with his right hand as an adversary : God is but like an adversary , hee is not an adversary . When the Epha was carried to Shinar , Zach. 5.8 , 9. it was carried by women having the wings of a storke : why carried they it upon the wings of a storke ? because the storke is called chasidah , benignitie ; to teach them , that in the midst of his anger he remembreth mercy . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 benignitas . 2. Sam. 7.11 . I will correct him with rods of men , but in the originall it is more significative , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 virga senum , vel hominum debilium . Beshebhat anashim , with the rods of old or weake men ; for even as a silly feeble old man layeth on but a weake blow : so doth the Lord correct his children but with a faint blow : The rods of men what . and hee correcteth them with the stripes of men , that is , which men are able to beare . Ier. 46.28 . Castigabo te in Iudicio , & non evacuabo te , I will correct thee in measure , yet not utterly cut thee off ; or , I will not leave the wholly unpunished . So parents when they correct their children , Parents in correcting their children should moderate their corrections . in the midst of their anger they should remember mercy ; A bridle for the asse , a whip for the horse , and a rod for the fooles back , Prov. 26.3 . Scourge not thy sonne upon the backe like the foole , there should be neither liver , tumor , nor sanguis , blewnesse of the wound , swelling , nor blood , except the offence be very great , Prov. 20.30 . it should not be virga furoris , or virga exactoris , Esay 9.4 . and 10.5 . as those who were the task-masters of Egypt , whipt the poore Israelites with many stripes ; the fathers rod should not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 infuria . contumeliosa verberatio .

God corected his children in measure , Psal. 78.50 . jephalles natibh leappo , Hee weigheth a path for his wrath ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Libravit semitam irae suae . in correcting hee doth all things In pondere , numero & mensura , in weight , number , and measure ; there is a threefold measure , the first is mensura mensurans , the second is mensura mensurata , and the third is quantitas mensurae , as pondus . In that vision of Zachariah , cap. 8.9 . yee may see all these three , first mensura mensurans , Threefold measure . the sinnes of the Iewes was the Epha , the punishment was mensura mensurata , which was measured , and the weight of their iniquity was the talent of lead .

This correction should bee with instruction , and therefore the Hebrewes marke that musar is called both instruction and correction ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Disciplina . Castigatio . and correctio is called disciplina pacis . Musar shelomenu , The chastisements of our peace was upon him , Esay 53.5 . that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Disciplina pacis . the chastisements which brought our peace ; and so when wee are chastised , It bringeth forth the quiet fruit of righteousnesse , Heb. 12. this is the comfortable fruit of correction .

EXERCITAT . VII . Of the provision for the eldest sonne . Commandement . V. Deut. 21.17 . He shall acknowledge the first borne by giving him a double portion of all that hee hath .

THe parents are bound to provide for the children , Foure sorts of children in Israel . but especially for the first borne ; a child in Israel was sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sometimes hee was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sometimes hee was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and sometimes he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Hee was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who opened the wombe first ; Iacob had more wives , the sonne which he begot first was his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but the sonne which Zilpah bare first was her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but not his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; he who was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was dedicated to the Lord , but hee who was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , onely got the double portion , but if hee were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then most justly the double portion of all that his father had belonged unto him . Christ was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 borne of the virgin Mary , and hee was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the first borne amongst many brethren ; and thirdly he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the onely begotten sonne of his father , and therefore the inheritance justly belongeth unto him .

The mans first borne got the double portion . The mans first borne in Israel got the double portion of his fathers goods but not of his mothers , for they were equally divided amongst the rest , and hee got the whole inheritance . Ruben for committing incest lost the dignitie of the priesthood . Secondly , of the princely government . And thirdly , the double portion . Iudah got the dignity , Levi got the Priesthood , and Ioseph got the double portion . 1. Chron. 5.1 .

Why the eldest got the double portion . There were three reasons why the eldest got the double portion in Israel : first a naturall reason , because hee was his fathers strength , The eldest was his fathers strength . Deut. 21.17 . So Psal. 78.51 . Hee smote all the first borne in Egypt , the chiefe of their strength , in the tabernacle of Ham. So Psalm . 105.36 .

He kept the tribes distinguished . Secondly , there was a politick reason to keepe the family in its owne dignity , and the tribes distinguished .

Hee was a type of Christ . Thirdly , a ceremoniall reason , because hee was a type of Christ , who was first borne amongst many brethren .

Allusion . The eldest sonne was begotten in his fathers strength , hence is that allusion , Iob. 18.13 . Primogenitus mortis , that is , a strong death , and Esay . 14.13 . Primogeniti pauperum , id est , pauperrimi , very poore ; so the first borne was the most honourable : Allusion . hence is that allusion . Heb. 12.23 . Ye are come to the Church of the first borne . The first borne got the double portion , therefore Christ the first borne among many brethren was anoynted with the oyle of gladnesse above his fellowes . Psal. 45.7 .

This double portion which was given to the eldest was called Pi shenaijm . 1. Sam. 1.5 . and 1. King. 2.29 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the Chaldee paraphrast calleth it Teren Hhullakin , duplam portionem , and the Seventy call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , a worthy or a double portion , and Cajetan calleth it a portion which serveth for two mouthes .

If a man had three sonnes in Israel , his goods were divided in foure parts , and the eldest got two parts ; How the goods were divided amongst the children . Allusion . if hee had two sonnes , his goods were divided in three parts , and the eldest got two , and Elisha alludeth to this forme when he said , I pray thee , How Elisha required the double portion of the spirit . let a double portion of thy spirit be upon me . 2. King. 2.9 . because he was the eldest scholler in Elias schoole , therefore he desireth a double portion ; hee desired not to have twise so many gifts as his master Elias had ; as if Elias had eight , that he should have had sixteene : ( for the disciple is not above his master . Mat. 10.24 . ) but twise so much as any of the rest of his fellowes , as if Elias spirit had beene divided into three parts , he desireth but two parts ; and the Apostle alludeth to this , let the elders that rule well be counted worthy of double honour . 1. Tim. 5.17 .

Now that we may understand the better how the eldest got the double portion , wee must know first , that the tribes were divided into families ; these families were like to our kinreds in Scotland , as Grahames , Murrayes , which Buchanan fitly termeth familias ; and the families againe were divided into housholds , this division we see . Iosh. 7. When Acans theft was discovered , the lot lighted first upon the tribe , secondly upon the familie , and thirdly upon the houshold , and fourthly upon the person . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tribus . The land was first divided into tribes , and that division remained still , and the tribes got more or lesse assigned unto them , according to their number .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 familia . The second division was the division in the families , and this word familie is taken three wayes in the scripture : The word familie taken three wayes . First , for the whole tribe . Iudg. 13.2 . There was a certaine man of Zerah , of the familie of the Danites , that is , of the tribe of Dan ; Secondly , familie is taken for the whole kinred descending of one stock . Iudg. 6.15 . Behold my familie is poore in Manasseh , in the originall it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Alphi hadal , my thousand is the meanest in Manasseh ; in these families there were many . Iudg. 18.2 . The children of Dan sent five men of the chiefe of their families ; because there were but five families or kinreds in Dan. Thirdly , familie is taken for the chiefe house in the familie , this chiefe house in the familie had a greater portion of land , How the land was divided in the familie . then other housholds had ; and therefore their land might suffer division . Example , in the familie of Elimelech , Ruth 4. the land was divided betwixt Elimelech and his brother N. and it got the denomination from the eldest brother , for it was called the family of Elimelech . This Elimelech the eldest sonne got the double portion of his fathers goods , but he got not the double portion of the land in his fathers inheritance , for N. and Boaz got an equall part with him .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 domus . The division of the goods in the house . Those who were of the houshold , a lesse portion of ground was allotted to them , and the eldest got the whole , as also the double portion of his fathers goods ; the rest got but their share of the goods , and went out of the house . Iesse Davids father had seaven sonnes , the portion of land that was allotted to his house , it was so little that it could not suffer division amongst them . So Naboths vineyard , it could not have beene divided , it was the portion that belonged to one houshold . When Machlon and Chilion died , N. refused to raise up seed to them , Boaz did the part of a kinsman , and married Ruth , and raised up seed to him . Ruth 4. therefore the double portion of the inheritance befell to Boaz ; Now if the whole had fallen unto Boaz , he might have divided it into three parts as it was at the first , betwixt Elimelech , N. and BoaZ : and if he had had three sonnes , he might have divided it amongst them ; but if he had had foure , he might not have divided it in foure parts .

But one in the gospell came to Christ to desire him to divide the inheritance betwixt him and his brother . Object . Luc. 12.13 .

This division is meant of the division in the familie , Answ. and not of the division in the houshold . So Prov. 17.2 . A wise servant shall have a part of the inheritance amongst the brethren , or as the Chaldee paraphrast hath it , Hee shall divide the inheritance amongst the brethren ; this division was meant of the chiefe house in the familie , and not of any division in the houshold . By this we may understand also , that division which is spoken of in that parable of the forelorne sonne ; the eldest abode at home in the house with his father , and got all his fathers inheritance ; but the youngest got a portion of his fathers goods , and went his way .

Whether did the first of the kings sonnes succeed to the kingdome or not ? Quest.

By the law of nations , the first borne did succeed . Answ. The first borne of kings succeeded by the law of nations . Exod. 11.5 . From the first borne of Pharaoh who sitteth upon the throne , and so amongst the Edomites ; He tooke the eldest sonne who should have reigned in his stead , and offered him for a burnt offering upon the wall . 2. King. 3.27 , So 1. King. 2.15 . Thou knowest that the kingdome was mine ; and that all Israel set their faces upon me . And if we shall looke before the law was written amongst the Patr●arches ; we shall see , that the first borne had alwayes this dignitie . Gen. 49.3 . Ruben thou art my first borne , my might , and the beginning of my strength , the excellency of dignity , and the excellency of power , which the Chaldee paraphraseth this wayes . Te decebat ut acciperes tres partes , primogenituram , sacerdotium , & regnum : It became thee to have three parts , the birthright , Priesthood , and kingdome .

Although the kingdome went by succession , and by right it befell to the eldest , yet it pleased God to alter this . God sometimes made choise of others than the first borne to succeed the kingdome . When Rubens inheritance was divided . 1. Chron. 5. Ioseph got the double portion , Levi got the Priesthood , and Iudah got the kingdome ; here it went not by succession , but by free election : So David was the yongest of his fathers sonnes , yet it pleased God to make choise of him to the kingdome ; and so Salomon extraordinarily succeeded to the kingdome . Conclusion .

The conclusion of this is ; he that was the first borne of the houshold in Israel got all the inheritance , and the double portion of the goods , and the younger brethren were secluded from the inheritance , they got onely the portion of the goods ; We are all kings and coheires with Christ in the spirit al● kingdome . but in our spirituall inheritance , although our elder brother Christ hath gotten the double portion ( being anoynted with oyle of gladnesse above his fellowes . Psal. 45.7 . ) and the inheritance ; yet we who are his younger brethren are not secluded from the inheritance , but we are coheires with Christ . Rom. 8.

EXERCITAT . VIII . Of the provision for the daughters . Commandement . V. Num. 27.8 . If a man die and have no sonne , then yee shall cause his inheritance to passe unto his daughter .

THe Iewes say that in Israel there was a mutuall succession and transmission of the inheritance ; Maimonides de primogenitura . Secondly , that there was transmission , but not a succession , and thirdly , that there was succession , but not a transmission ; and fourthly , that there was neither transmission , nor succession .

First , there was a mutuall succession betwixt the father and the sonne , when the child succeeded to his father , if his son died without children , he transmitted the inheritance back to his father again , although he were dead ; and then the inheritance descended to the next brethren from the father , and so to the daughters if there were no brethren ; and they succeeded not here as brothers to their brother who was dead , but as children to their father , as if he had beene alive ; and the inheritance was transmitted upward , although it were even to Adam ; therefore the Iewes say , that no man wanted an heire in Israel .

Secondly , the inheritance was transmitted , but there was no mutuall succession . Example , the woman might transmit to her husband all which were hers , but shee could not succeed to her husband .

Thirdly , there was a succession but not a transmission , as the sonne succeeded to his mother , but he could not transmit his right to her .

Fourthly , there was neither succession nor transmission , as these who were uterini , borne of one mother , but not begotten of one father ; they did neither succeed to their brethren , nor yet was there any transmission .

The inheritance descended to the males , and if they had no males , then it came to the daughters ; and if the child was an Hermaphrodite , If there were no males to succeed , then the daughters succeeded . of whom they doubted whether hee was male or female , then the inheritance fell not to this Hermaphrodite , but hee was reckoned amongst the daughters onely , and got his portion amongst them .

The promise was made at the first to Abraham , and to his seed ; Children continue the name and memory of the familie . but seed here is chiefly meant the males , and therefore the Lord commanded them to bee circumcised , and to carrie the badge of the covenant in their flesh : the inheritance was first promised to the males , because the males kept the memory of the family ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mas . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 memoria . Zacar is called Mas , and Zecer is called memoria , therefore Euripides said of the males 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , columnae familiarum sunt mares . Esay . 60.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 elegans paranomasia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filius a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filiare septuag. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filiae a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 oblitus est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 oblivio . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 libere . A Sonne is called Nin from Nun filiare , which the Seventy translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , permanere , because by sonnes the name is continued : Absolon said , 2. Sam. 18.18 . I have no sonne to preserve my name . The daughters againe are called Nashin a Nasha , oblitus fuit , to forget , because the name of the familie is forgotten in them : hence amongst the Greekes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is called oblivio , because when men want children , their name is forgotten .

The Lord commanded in his law Deut. 25.5 . If a man die without children , and Mat. 24.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commonly is translated filii , but not well , for the daughters succeeded likewise to the inheritance when there were no sonnes , and therefore it should bee rather translated liberi , which comprehendeth both the males and females , for the word Zerang comprehendeth both .

The daughters raised up seed to the parents as well as the males did . Ruth . 4.11 . The daughters raised up seed to their fathers . for the women built up the house .

When the daughters married within their owne tribe they continued their fathers name ; What daughters raised up seed . but this is understood onely of the daughters who were heretrixes in Israel , and had no brethren ; they were bound to marry within their owne familie and tribe . Num. 36.8 . but the males might marry in any tribe , because the inheritance followed them , as David married Michol Sauls daughter of the tribe of Beniamin , The heretrixes were to marry in their owne tribes . and Ahinoam the Iezreelitesse , of the tribe of Issachar . 2. Sam. 3. So the females might marry with any tribe when they were not heretrixes . The men might marry in any tribe . So Saul gave his daughter to Hadriel the Ephramite , and his second daughter to David who was of the tribe of Iudah ; and then to Phalti who was of the tribe of Benjamin ; and Caleb offered his daughter to any that would smite Kiriath-Sepher , and the rest of the tribes swore that they would not give their daughters to the tribe of Benjamin , which sheweth that it was usuall to the tribes to marry together .

Those who were not heretrixes might marry in any tribe , Women that were not heretrixes might marry in any tribe . therefore the vulgar translation translateth it not well . Num. 36. Every man shall marry a wife in his owne tribe and family , for it is not so in the originall , but this wayes , every one of the tribes of the children of Israel shall keepe himselfe to his owne inheritance , and whereas the Lord saith , Vers. 9. Neither shall the inheritance remove from one tribe to another ; the vulgar translation translateth it badly , ne misceantur tribus , as though the Lord commanded that one tribe should not marry with another , which the Lord never forbad , unlesse by the marriage there had followed a confusion of the inheritances ; the heretrix was ever still bound to marry within her owne tribe , and her sonne was to succeed to his grandfathers inheritance .

Quest. How were the tribes kept distinguished , seeing that they possessed lands in others tribes ? Iosh. 24.33 . And Eleazer the sonne of Aaron died , and they buried him in a hill that pertained to Phinehas his sonne , which was given him in mount Ephraim . The Priests had no possession in Israel , how had Phinehas this hill then ? they say , that he had it by his mother who was the heretrix , and it fell to her sonne ; although he might have no inheritance by his father , yet he might have by his mother ; and they say that the familes were still distinguished in Israel , although they dwelt in severall tribes , and they knew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 suam , although they were of another tribe , and this kept the tribes distinguished .

Answ. But seeing the Lord Num. 36.9 . forbiddeth that the inheritance should remove from one tribe to another , we must not rest upon that answer , seeing the heretrix was bound to marry still in her owne tribe ; when the Lord speaketh of the inheritance , What was meant by the inheritance . he meaneth of arable lands or vinyards which might not be sold . Levit. 25.23 . What lands or houses might not be sold . The land shall not be sold for ever , for the land is mine . but a house or a garden within a walled citie might be sold . Levit. 25.30 . for that was not a part of the inheritance in Israel . When Pinchas got this hill , it is meant onely of his habitation , and buriall place in his garden ; he had not an inheritance of the land : So Hebron was a citie of the Levites , but Caleb had the fields thereof . Iosh. 21.11 , 12. And they gave them the citie of Arbah , the father of Anak , ( which citie is Hebron ) in the hill countrey of Iudah , with the suburbs round about it ; but the fields of the citie , and the villages thereof they gave to Caleb the sonne of Iephunneth for his possession .

Obj. But it may be said that Segub who was of the tribe of Manasseth had three and twenty cities in the land of Gilead 1. Chr. 2.22 . Therefore a man in one tribe might possesse land in another tribe .

There was no confusion of the tribes here , for the Answ. 1 one halfe of the tribe of Manasseth , How Segub had cities in Manasseth . lay in the west side of Iordan , of which was Segub ; and another part lay on the east side where Gilead was , which was in the other halfe tribe of Manasseth .

Againe it may be answered , although they had beene Answ. 2 distinct tribes ; yet those citties belonged not properly to the halfe tribe of Manasseth ; but they were taken from the Geshurites in Syria , and were not within the bounds of Canaan , and so any tribe might have possessed them , as well as they of Manasseth .

But if the tribes might marry together , Obj. then it might seeme that they should have beene soone confounded ; and wee should not know of what tribe Christ came .

When the males married to any other tribe , Answ. The women were rekoned to be of the tribe in which their husbands were . the women were reckoned still to be of the tribe in which their husbands were of , and if the women were heretrixes , they behoved to marrie still within their owne tribes .

If the woman might marry in another tribe , Ob. what if her brother died without children , then the inheritance should have befalne to her husband and their children , and so the inheritances should have beene confounded .

If a woman was once married in another tribe , Answ. The inheritance came not to the woman that was married to another tribe . Why the heretrix was to marry in her owne tribe . and then her brother had dyed without children , the inheritance came not to her , but to the next in the kindred , as to the Vncles , and to their children , &c.

The heretrixe might marry none but in her owne familie , for then the inheritances might have beene confounded , her sonne being heire to his fathers inheritance and to his grandfathers also by his mother ; and by this we may understand why Mary being the heretrixe by right , married Ioseph one of her owne familie and kindred .

Conclusion . The conclusion of this is , women succeeded unto the inheritance in Israel as well as the men did , therefore women are not secluded from the kingdome of God more then men , Galat. 3.28 . There is neither Iew nor Greeke , bond nor free , neither male nor female , for they are all one in Christ .

EXERCITAT . IX . Of the imposition of the name to the child . Commandement V. Gen. 35.18 . She called his name Benoni , but his father called him Benjamin .

THe duties which are common to both the parents towards their children , are handled already ; to impose a name , is a dutie which properly belongeth to the father , for the imposition of a name signifieth authority ; It is the fathers part to impose a name . Adam Lord over all the creatures , imposed names to them .

To call how it is taken . To call , when it hath no relation to the first imposition , then it is understood of those who had no authority to impose the name , as Luc. 1.56 . His friends and kinsmen called him after his fathers name , Zechariah ; here to call , The woman hath no authority to impose the name . is understood , they would have called , or they began to call him so . So Gen 25.30 . They called his name Esau , they called his name Edom , that is , they began to call , and tooke up this name to call him Edom : for in a speech of many where one is principall it is singular or plurall , as Exod. 15.23 . he called it bitternesse , or they called it bitternesse , but it is not so to be understood when the father giveth the name to the child , that hee or they might call him so , but the father by his authority imposed the name to him .

The father being lord over the children , and the womans head , the woman hath no authority to impose the name without the fathers consent : therefore although the name Ismael was revealed to Hagar Gen. 16.11 . And shee is commanded to call him so , yet in the same chapter it is said , that Abraham called his name Ismael . So Salomons name was given to him by David his father , and when the Angell Gabriel said to Mary , Thou shalt conceive a sonne and call his name Iesus , Luc. 1.21 . The conception was finished now , and the name was told already to Mary , Luc. 1.31 . Yet the holy Ghost will have Ioseph this waies to give him the name , because hee was Christs reputed father , Matt. 1.21 .

When the mother gave the name to the child , The mothers gave not the name but in extraordinary cases . there was some extraordinary reason in it ; the reason why Leah gave the name to her sonne , was , that she might recompence the contempt of her husband , for hee loved her not as Rachel , And shee called his name Ruben , for shee said , the Lord hath seene mine affliction , now therefore my husband will love mee , Gen. 29.31 . So the daughters of Lot gave names to their sonnes , Gen. 19.37 .

The mothers imposed names to their children , although they had a father ; that collection then seemeth not to hold Esay . 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mutato in ת Thou shalt call his name Emanuel ( vekarath ) speaking in the feminine gender to the virgin , that Christ as man had not a father , some read it better vekarath , contracte pro vekaraah , and then it is read , unusquisque vocabit , every one shall call him Iesus .

Names which they should impose should carry some instruction with them , What names should not be imposed . as the names which the Patriarches gave to their children ; and such were the names which the fathers gave both to the Greeke and Latine Church , as Deodati , Quod vult Deus , Timotheus , Theophilus .

Names which should not bee imposed to their children are first the names of God , Emanuel , Iesus , &c.

Quest. How is this name Iesus given to one in the Church , Colos. 4.11 . seing it was Christs proper name .

Answ. Whether the name Iesus may be given to any now . This Iesus was one of the circumcision , and amongst the Iewes , Ioshua and Iesus were all one , and they contracted the name of Ioshua into Iesus ; but now this name is appropriate to Christ under the Gospell , and it were blasphemie to give it to any but to Christ : the name Iason signified the same thing which Iesus doth , but it is not appropriated as Iesus name is ; therefore a man may call his sonne Iason .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Names of Idols may not be given to children , as Hannibal , [ Hhanan Bagnal , ] Have mercy Baal ; Hasdrubal , Balthasser , so Malchus from Moloch ; such were these names , Nebuchadnezer , Nebuzarradan , from the Idol Nebo , Esay 46. The Heathen called their kings after their Gods. Nebo is falne , and Ier. 51. such was the name Evil-Merodah , from Merodah the god of the Babylonians , Esay 50. so Benhadad from the Syrian god Adad , which they pronounced corruptly for Ehhad , unus .

A father should not delay to give a name to his sonne . The father should indeavour to give a name to his child as soone as hee can ; it was a great commendation to Andronicus and Iunia , that they were in Christ before Paul . Ro. 16.7 . So it is a great priviledge to the child , to be entered soone into the covenant : when the child was circumcised under the law hee was called Hhatam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sponsus . Whati Zipporah meant by a bloody husband . sponsus , because then hee was married to the covenant , and so Onkelos paraphraseth the place , Exod. 4.25 . Thou art a bloody husband to mee : his paraphrase is , in sanguine circumcisionis datus est nobis sponsus , and hee thinketh that it is not Moses here that is called the bloody husband , but the child who was circumcised : and therefore as Hhatam in the Hebrew signifieth sponsus : So Hhathan in the Arabicke tongue signifieth circumcision , because they were married to the covenant when they were circumcised . And touched his feete , they intepret touch here , she hurt , as touch not my Christ Psal. 105.7 . that is , hurt them not ; and by feete , Pe● pro pudendi● . they understand the part of the body which was circumcised , or that part which distinguishes the sexes : so the feete is elsewhere taken , as Esay 7. Hee shall shave the haire of his feet , that is , of the privy part : as the parent rejoiceth to see his sonne soone married ; so should it be a great joy to the parent to see his sonne soone entered into the covenant .

The conclusion of this is , Conclusion . the Imposition of the name argueth the first soverainty of the father over the child , wherefore the father who resigneth this to others , depriveth himselfe of the authority which hee hath over his child .

EXERCITAT . X. Of the duty of servants to their masters . Commandement V. Ephes. 6.5 . Servants be obedient to your masters according to the flesh .

THe third combination in the familie , is betwixt the masters and the servants .

The ground of servitude and servile subiection is sin ; the first servant was a disobedient sonne , Nomina domini & servinon naturae sed peccati , & culpa non natura meruit hoc nomen , Gen. 9.25 . Cursed be Canaan , a servant of servants shall he be unto his brethren : Sinne the ground of servitude . he cursed him thrice , as he blessed Sem twice , and Iaphet once .

When servitude began . This curse began in the dayes of Sem , who was Melchisedeck the king of Salem , when the Canaanites were tributaries to him , and afterwards they were servants to the Israelites .

This servitude was somewhat mitigated in some of their posterity ; Some of the posterity of Ham had a mitigation of their servitude . the Gibionites were of the ofspring of Canaan , Iosh 9.25.27 . yet they had the blessing of God upon their service , and hee continued them ; although Saul would have roored them out , 2. Sam. 21. So the Cherethites were Canaanites ; yet the Lord mitigated their service , for they became Davids guard , and so it was mitigated in Vrijah the Hittite , and Ebed-melech the blackmoore , and in Arauna the Iebusite , and in the woman of Canaan ; but yet the servitude continued still upon the posterity of the seven nations , 1. King. 9.21 . Salomon did levie a tribute of bond-service upon them unto this day . And after the captivity , Nehem. 11.3 . and this curse lyeth yet upon the posterity , as the blackmoores are sold for slaves unto this day , and the Egyptians are vagabonds .

Quest. Whether is servitude contrary to the law of nature or not ?

Ans. Thomas 1.2 . quast. 94. art. 5. A thing is said to be de jure naturae two manner of wayes ; First , when the law of nature commandeth such a thing and forbiddeth the contrary . Example , Thou shalt love thy neighbour , the contrary , thou shalt not hate him . Secondly , when such a thing was according to nature in the first institution , but the contrary is not forbidden . Example , a man by nature is borne naked , nature hath not given him cloathing , but art hath found out this helpe for him ; now this is not contrary to nature , because there is nothing forbidden in the first institution . The first is de jure positivo naturali , Ius naturale Positivum : Negativum . and wee must do nothing contrary to that : but that which is contra jus negativum , wherein nature hath determined nothing but hath left that free to the will of man ; here wee may do against that law ; because nature hath concluded nothing to the contrary .

Againe , Servitude both according to the first intention of nature and against it . servitude is against the first intention of nature ; but if wee will consider the second intention of nature , because nature hath intervenied , it is according to the intention of nature , that some should serve , and some goe free ; for as the sensitive faculty should obey the reasonable and serve it : so should the foole serve the wise man , Prov. 11.29 . when such are borne without judgement , they are fit to serve the wise , although they actually serve not , nor cannot be compelled to serve .

There were a number in the dayes of the Apostles who thought that Christian libertie , and servitude could not stand together ; when servants may have this liberty from their servitude by lawfull meanes , Christian liberty and servitude may stand together . they should seeke it , that they might come nearer to their first estate againe , when man was created a free creature ; therefore those servants who refused their libertie , when they might have had it , were boared in the eare with a note of infamie ; but of it selfe it is not an unlawfull calling , 1. Cor. 7.2 . Tim. 6. And Paul desireth Philemon that hee receive home againe On●simus his servant : and these were servants after the Roman law , of whom Paul speaketh , which was the hardest sort of servitude that could be .

Seing servitude is a lawfull calling , Quest. how is it that the Lord commandeth Deut. 23.15 . Thou shalt not deliver unto his master the servant that is escaped from his master unto thee ? this might seeme to loose the bond , which is betwixt the master and the servant .

Answ. Servants who fled for religion were to be protected . The law meaneth of such servants who were Gentiles , and who for their religion came from their master to the Church of Israel , for otherwise a fugitive servant was to goe backe to his master againe , as Onesimus to Philemon .

Servants were either servants by birth , or made servants ; The first division of servants . servants by birth were those , who were borne of handmaids ; if the father had beene a free man , and the mother a slave ; then the children were slaves : Nam partus sequitur ventrem , the child is reputed according to the condition of the mother : but it is otherwise in the covenant of grace . If any of the parents be holy , then the child is holy , 1. Cor. 7.14 . that is , hee may be admitted to the covenant ; those who were borne in the house , were called vernae domus ; hence cometh vernaculus sermo , the homebred tongue : and opposite to those were elienigenae , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Children begotten in their masters house . and those vernae domus were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 borne in the house ; for when a man married a woman and begat children in their masters house , the children were not called their children , Allusion . but their masters children ; and David alludeth to this forme , Psalm . 116.16 . I am the sonne of thy handmaid ; that is , my mother dwelt within thy house , and was within the covenant , and I was borne within thy house , and consequently belong to thee : Hebraus ex Hebrais quid : when both the parents were Hebrewes and free , then the child was free also , Philip. 5.5 . Paul was Hebraus ex Hebrais , that is , both his father and his mother were Hebrewes , and he was free borne .

The second sort of servants were made servants : and they were either Iure gentium , Servus Iure gentium . Iure civile . Allusion . Men taken in the warre according to the law of nations were made servants . or Iure civili ; Iure gentium were those who were taken in warre , and were servi belli , and Christ alludeth to this forme , Luc. 4.18 . when he expresseth the miserable estate of sinners carried captives , he calleth them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cuspide captos , run down with a speare , and therefore the prince of the captives in the captivity was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the prince of the captivity , the Romans called those servants mancipia , quia manu capti ; of whomsoever a man is overcome to him hee is a servant . 2. Pet. 2.19 .

Those who were servants jure civili were such as sold themselves to be slaves , Allusion . and the holy Ghost alludeth to this sort of servants , Ahab sold himselfe to sinne , 1. King. 21.25 . Although wee be sold under sinne , and taken captives , yet let us never sell our selves to sinne , Rom. 7.14 .

The second division of servants ; The second division of servants . the Iewes had foure sorts of servants in their house ; first , those who had the greatest charge in the house , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 discurrere . as Eleazar in Abrahams house , hee is called Ben meshek , filius discursus domus , because hee ran up and downe , having all the care upon him , and hee is called Dameshek , which is all one with Meshek , the steward of the house , and Dameshek was his surname , as Eleazar was his proper name , putting daleth before meshek . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro ה demonstrativo , apud Syros . Daleth is the article which the Syrians use to put for He demonstrativo , and some hold that it was hee who built Damascus ; such a servant was Ioseph in Potiphers house , Iob. 12.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He bindeth [ Azor ] a girdle upon their loines , [ Azor ] in the chaldee tongue signifieth a girdle or a purse which the Kings steward wore in the East , such a servant was Nehemiah the Tirshashite ; this commeth from the Hebrew word Tirosh , mustum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mustum . and being formed after the manner of the Chaldee names , it is Atirshata ; he was so called , because he was the Kings cupbearer , such a one was Herods steward . Luc. 8.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Syriacks call him Oeconomus , and the Arabick thesaurarius , his treasurer ; these servants were said stare coram Domino , to stand before their master . 1. King. 10.8 . Happy are thy men , happie are these thy servants which stand continually before thee , that is , which serve thee ; and the Angell alluding to this forme saith , I am Gabriel that stand in the presence of God. Luc. 1.19 . that is , ready to serve him and to execute his will : Such servants were called Meshartim . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ministrantes a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ministra●it . Num. 11.28 . 1. Chron. 6.32 . and 1. King. 1.15 . Abishaig is said , [ Mesharath ] ministrare regi , to minister to the King ; such a servant Christ speaketh of , Mat. 24.45 whom the Lord setteth over his houshold .

The second sort of servants were those who had an inferiour sort of service ; such was Elisha that powred water upon the hands of Elias his master ; and those servants were called Gnabhodim properly .

The third sort of servants were those who were more servile . 1. Sam. 8. as Cookes and Bakers , and these the Romans call mediastini , quia ad media opera destinati , servants that were busie about service , that was of the middle sort .

The basest sort of service . The fourth sort of servants were those who were set to the basest sort of service , as to grind in the man-mill . Exod. 11.5 . Even to the first borne of the maid servant that sitteth behind the mill , that is , the man-mill , she is said to sit behind the mill , because shee thrust it before her as she wrought ; by the handmaid here is meant the captive , who was set in the basest sort of slavery ; for they made the slaves in the day time grinde in the prison ; and shut them up in the night in a pit , Allusion . and they closed the doore with the milstone , and Esay alludeth to this sort of servitude , when he saith ; Take the milstones and grinde meale , uncover thy lockes , make bare the legge , uncover the thigh , passe over the rivers . Esay . 47.2 . all these were signes of their servitude in the captivity . This sort of servitude at the first amongst the Greekes was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is called pulvis , because they served in the dust ; servants should bee as diligent in their calling , as wrestlers who wrestle in the dust ; this word is appropriate now to Church service .

They had other sorts of servants which were called mercenary servants , Mercenarie or hirelings . and this was a more easie kinde of servitude ; and this servitude indured but three yeares . Deut. 15.18 . Hee hath beene worth a double hired servant to thee in serving thee sixe yeares , he is worthy of double wages , because he hath served twise as long as a mercenary , for a mercenary served only three yeares . Esay . 16.14 . and Iob alludeth to this sort of service , Allusion . are not his dayes like the dayes of an hireling . Iob. 7.1 .

The duties of the servants to their masters are subjection , obedience , fidelity , and diligence . The duties of servants to their masters .

First subjection , to shew their subjection , Servants tooke their denomination from their masters . they tooke their denomination from their masters , as from Herod , Herodiani ; so from Caesar , Caesariani ; from Germanicus , Germaniani . Servus per se non est persona , sed res , & possessio Domini sui , therefore they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 possessio . Gen. 24.35 . My master is become great , and the Lord hath given him flocks , and herdes , and silver , & gold , & men servants , and maid servants , and Camels , and Asses ; and the Greekes call them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quia non habent personam in jure civili , neque habent patriam , neque heredem ; and they call them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their masters feet . 1. Sam. 25.17 . Servants called their masters feet . Let it bee given even unto the young men that follow my Lord , in the Hebrew it is that walke at my Lords feet .

The second dutie is obedience , Servants are to obey their masters . for obediencie they should have their eyes alwayes towards their masters , to be directed by them , as it were with a word or nod ; and as the master teacheth with his eye . Psal. 32.18 . So should the eyes of the handmaid be towards her mistresse . Psal. 123.2 . If they set their eyes towards their masters , then their masters eye will bee towards them for their good ; ponam supra te oculum meum . Gen. 44.21 . and Ier. 39.12 .

Their obedience should bee ready obedience , such was the obedience of the Centurions servants , I say to one goe , and hee goeth , and to another come , and hee commeth . Mat. 8.9 . The manner of servants obedience . Iobs servants were not obedient , I called my servant , and he answered me not . Iob. 19.16 . So those servants who answere againe to their masters . Tit. 2.9 . Servus sit monosyllabus Domino .

The manner of their obedience should be with feare and trembling : this feare is not taken here for servile feare , such as is in slaves , for it is the same word which is used . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil. 2.12 . With feare and trembling , which is not servile feare , 2. Cor. 7.15 . They received Titus with feare and trembling : this was more then servile feare .

This obedience of servants to their masters is limited ; they are but their masters according to the flesh . Ephes. 6.5 . And Thomas observeth well out of Seneca , that Servitus in totum hominem cujuscunque generis per omnis non descendit , that is , their commandements reach not to the soule of the basest slave that is , and therefore slaves are called [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] bodies . Revel. 18.13 . because their masters commandements reach onely to their bodies , and not to their soules .

In what cases the servants are free from their masters service . The servants are free of their masters service in these cases : First , when they are the Lords prisoners in sicknesse : Secondly , in the night when they goe to rest ; and thirdly , on the Sabbath when they goe to serve the Lord .

Servants obey your masters according to the flesh ; this signifieth the short continuance of this subjection , for all bonds according to the flesh , cease in the life to come ; as the bond betwixt the man and the wife , so betwixt the master and the servant , for then they shall bee like the Angels of God.

Quest. Seeing the servants are called their masters money , Exod. 21.21 . and they are reckoned inter mobilia , among the masters moveable goods . Gen. 24.35 . Whether might a servant in Israel sue his master at the law for any wrong done unto him ?

According to the positive lawes of the Iewes hee might not sue his master , Ans. Whether the servant may plead with his master . but the morall law alloweth that he should plead with his master if he had done him wrong . Iob. 31.13.14 . If I did despise the cause of my man servant or my maidservant , when they contended with me , what shall I doe then when God riseth up ? and when hee visiteth , what shall I answere him ? did not hee who made me in the mothers wombe , make him ? There are two reasons here why Iob will not decline to bee tried by his servant , because they are alike in creation , The reasons why servants may plead with their masters . and shall bee presented alike before Gods judgement seat ; and therefore it is good reason that we be both tried in the judicatories of men , God submitteth himselfe as it were to bee tried in judgement . and it is most equitable that my servant have place to plead against me ; God himselfe refused not to bee tried with his servants . Esay . 49.1 . Let us come neare together to judgement . So Ier. 2.9 . Gods power is an absolute power , and it reacheth as farre as his will doth . Secondly , God cannot bee angry with his servants , nor punish them above their deserts , and if hee would doe so , what Iudge hath hee above him to call him to account ? for if an equall had not power over his equall , much lesse over his superiour , and his superiour in the highest degree ; and yet the Lord will submit himselfe to bee tried , pleading with base men , that he may be justified in his speeches , when he is judged . Psal. 51.4 . What is base man then whose breath is in his nostrils , that he should refuse this judicatory ?

The third dutie of servants to their masters , Fidelity of servants to their masters . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 accilla & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nutrix ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 f●d●●m effe . is fidelity : Mat. 24.45 . Who is a faithfull and a wise servant ? Such a servant was Iacob to Laban , who by all meanes sought his masters profit ; Amah in the originall is called a handmaid , and Omen is called a nurse , which both come from aman , fidelem esse , because the handmaid should bee as faithfull to her mistresse , as the nurse should be in keeping of the child committed to her .

The servant laboureth not for himselfe but for his master , the talents were put out by the servants for their masters gaine . Mat. 25.27 . The Iewes say that there was a question betwixt them and the Cananites which dwelt in Africk ( for when Ioshua killed the Cananites , Procopius . a number of them fled to Africk , as the inscription at Mauritania testifieth : The manner how the Canaanites pleaded for their liberty . Nos sumus Cananai qui fugimus a facie Ioshuae praedatoris ) they came before Alexander the great to claime their possession in Canaan againe , and they said , that the land of Canaan tooke the name of their father Canaan . Num. 34.1 . And Gabboath a Iew asked them , what sort of arguments they would use in this their pleading ? they said , they would use arguments taken out of the law : well said the Iew , it is written , Gen. 9.25 . Cursed is Canaan , a servant of servants shall he be to his brethren . Whatsoever the servant acquireth , it belongeth to the master , but yee are our servants , therefore whatsoever ye have , doeth justly belongeth unto us ; ye see how ye are justly secluded from Canaan , and have no right to it .

Diligence is required in a servant . The fourth dutie of servants is diligence . Prov. 27.18 . Hee who keepeth the figge tree eateth the fruit thereof , so he that waiteth upon his master shall be honoured : Stare pro servire . Servants were said to stand before their master . Ier. 18.20 . 1. King. 17.1 . 2. King. 5.16 . Beati servi qui stant coram te : David alludeth to this , Psal. 134.1 . Blesse ye the Lord all ye servants of the Lord which by night stand in the house of the Lord . And 135.2 . Yee that stand in the house of the Lord . Such a servant was Eleazer , who was Ben Meshok , filius discursus , in Abrahams house . So Luc. 17.7 . Which of you having a servant who having served all the day , doth not gird himselfe at night , &c.

How Appelles painted a servant . Appelles painted a servant with his hands full of tools , to signifie that he should be diligent in his worke ; with broad shoulders , to beare many wrongs ; with Hinds feet , to runne speedily at his masters command ; with a leane belly , that hee should be content of a spare diet ; with the eares of an Asse , and his mouth shut with two keyes , to signifie that hee should be swift to heare , and slow to speake .

EXERCITAT . XI . Of the masters duties to their servants . Commandement . V. Ephes. 6.9 . And yee masters doe the same things to them .

THe masters duties to servants are , first , to command them ; secondly , to instruct them ; thirdly , to feed them ; fourthly , to correct them ; and lastly to reward them .

First , to command them ; their commandements must be pia , possibilia , and proportionalia , they should be holy , Pracepta Pia. Possibilia . Proportionalia . things possible , and things that are proportionable to their strength : they should be pia ; when Saul commanded Doeg to run upon the Priests and kill them . 1. Sam. 22.18 . this was a wicked commandement .

Secondly , they should be possibilia ; Gen. 24.8 . And if the woman will not follow thee , then thou shalt be cleare of this mine oath .

Thirdly , they should be proportionalia , Levit. 25.43 . Thou shalt not rule over him with rigour . So Ephes. 6 , 9. First , the Egyptians caused the Israelites to gather the straw ; Secondly , to make the bricke ; and thirdly , they caused them to make the pots . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in duritie . Psal. 81.5 . Fecerunt manus transire per ollas , and yet they said , perficite opera in die suo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 manus ejus transierunt per ollas . that is , they would have the whole dayes taske of them . So Exod. 1.15 . Fecerunt Israel servire in duritie , they made Israel to serve with rigour ; they have a proverbe in the Talmud , juxta robur cameli dant super ipsum onera , that is , they should lay no more upon him then he is able to beare : this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est violenta servitus . Mat. 5.41 . and this hard service is called an iron fornace . Deut. 4.20 .

Masters ought to instruct their servants . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Catechismus . The second duty of the master to the servants is to instruct them ; Abraham brought forth [ Hhanichau ] his catechized servants . So Iosh. 24. I and my house shall serve the Lord , and so Ezekias instructed his servants to write out a part of Salomons Proverbs . Prov. 25.1 . Servants should adorne the doctrine of Iesus Christ . Tit. 2.19 . which they cannot doe unlesse they be taught .

The masters duty to his servants to feed him . The third duty of the master to the servants is to feed them , Thou shalt not muzzle the mouth of the oxe that treadeth out the corne . 1. Cor. 8.9 . The oxe when hee was treading out the corne might eate as much as he pleased ; Allusion . and the Prophet alludeth Hos. 10.11 . Ephraim delighted in threshing , but not in plowing , that is , in the commoditie of religion , but not in the paines to reape up his heart ; and the Hebrewes have a proverbe , Bos debet edere ex tritura sua ; the heathen put an Engine about their servants neck , The Heathen used their servants hardly . which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and it reached downe to their hands , that they might not so much as lick of the meale when they were sifting it ; here the servants amongst the heathen , were in a worse case then the oxen amongst the Iewes . Iob. 29.11 . They made their servants to die for thirst when they were treading out the vinepresses : the vertuous woman riseth while it is night , and giveth meat to her husband , and a portion to her handmaids . Prov. 31.15 . See Salomons example , 2. Chron. 2.10 . and 1. King. 5. There are many niggard masters now , that will allow no more to their servants then Ahab did to Micajah when hee was his prisoner . 1. King. 2.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aqua pressurae , id est exigua . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Panis dimensio . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dimensum , id est quaternt modij frumenti quos servi accipiebant in mensem . Cibato eum exiguo pane & aqua pressurae , that is , with a little water which used to be given to prisoners ; and in effect , they fed them with teares , Psal. 80.5 . That portion which the masters in old times gave to their servants was called Lehhem hhuk , panis dimensi , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the measure which was measured out to servants in corne , this the heathen called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

As masters should not pinch their servants , Pythagoras said , Noli insidere chaeniei , that is , have not a care what ye shall eate the morrow . so they must not daintily bring them up , He that daintily bringeth up his servant from a child , shall have him [ ijhjeh manon ] become his sonne at the last , and the Hebrewes give an example of this in Ieroboam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Filius who being so much made of , affected the kingdome afterward .

The fourth duty is to correct them , and to cover their lesse offences ; nagnar and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Puer . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Colaphum incutere . is both a child and a servant : why are servants called children in the Scripture ? but to teach masters to correct them gently .

They used sundry sorts of corrections , first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Crepida , to beat with a shooe or pantofle et non a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , virga to beat with a rod. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Depilantibus , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Depilavit . to buffet ; then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to beat with a shoe or pantofle ; then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , barbae vellicatio , the pulling of the beard , Esay 50.6 . I gave my back to the smiters , and my cheekes [ lemoritim ] to them that plucked off the haire . For great offences the master might whip his servant ad tumorem , ad livorem , ad sanguinem : The blewenesse of the wound chaseth away evill , Prov. 20.30 . but hee should whip him so thar he leave not a scarre or marke behinde him , the Greekes called these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , servi stigmatici , whose backes were marked like the moore hen ; Masters should not correct their servants rigorously , and they were so called ab atagine , this belongeth onely to the magistrate to marke and stigmatize them .

Although the Lord grant great liberty to masters over their servants in correcting them , yet they have no power over the life of their servants , and therefore the master is not excused , Exod. 21.20 . If hee had strucke his servant with a weapon purposing to kill him , and hee kill him . Hee is excused onely if hee beate him with a rod , Masters have no power over the life of their servants . having an intention onely to chastise him , and in the meane time hee dye : it is not to be presumed that hee did this of purpose to kill his servant ; but if hee had beaten him with such violence that hee had presently dyed under his hand , then hee was holden as the murtherer of him ; and whereas it is said Exod. 21.21 . He is his money , this freeth him neither in the court of conscience nor before men , as if hee had power to kill his seruant : neither was hee freed , but in so farre as it was presumed that hee would not have killed him when he bought him , but onely to chastise him .

Masters should reward their servants . The last dutie of masters to the servants , is to reward them , Exod. 21.13 . At hee came in with his body , so hee shall goe out with his body . Hee shall goe out with his bodie , that is , he shall goe out alone ; and it is opposite to that , he shall goe out with his wife , that is , if hee had beene married before they shall both goe out free .

And Deut. 15.13 . Thou shalt not send him away empty , but thou shalt reward him liberally . In the originall it is [ bagnanek tagnanik lo ] thou shalt honourably send him away , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 H●●●rando honorarium et ●●●is ve● torquem au●e●m collo ejus impone●● imp●●●●●● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ter●●● . or thou shalt put a chaine about his neck when thou sendest him away . When masters reward their servants , and servants doe their duty faithfully , this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matt. 20.2 . hee agreed with them for a pennie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; when the servant serveth faithfully , and the master rewardeth him not liberally , this maketh a jarre in musicke . Esay 16.14 . But now the Lord hath spoken saying , within three yeares , as the yeares of a hireling , and the glory of Moab shall be contemned , with all that great multitude , and the remnant shall be very small and feeble . Here is an allusion to the manner how the Iewes payed the wages of their mercenary servants , annus mercenarij , Annus ●ercenarij quid , was th● yeare when hee had compleat his full time , Allusion . and served neither more nor lesse , then he got his full wages and nothing was diminished , nor the payment was delayed ; so Moabs cup is full , and therefore the Lord will not deferre his punishment , but punish him presently .

Now , that masters may performe this duty the better to their servants , let them remember that of Iob. 13.14 . Hee who created me created him in the wombe . Motives to move masters to performe dutie to their servants . When Iohn fell downe before the angell to worship him , the angell said , Doe it not , for I am thy fellow servant ; Revel. 19.10 . much more may masters say to their servants , I am thy fellow servant : by nature and birth they are equall with them , Homines contubernales , humiles amici , & conservi , & habent cutem communem , licet non vestem : They live under one roofe , they are friends of a lower condition , they are covered with the same skinne , and they differ only in apparell ; and as they differ not in creation , so neither in redemption , Galat. 3.28 . There is neither Iew nor Greeke , bond nor free , neither male nor female , for they are all one in Christ : the servant paid the halfe sicle as well as the master . And let them remember that they shall be equall with them in death , Iob 3.19 . The small and the great are there , and the servant is free from his master .

The conclusion of this is , Conclusion . if masters looke up to their great master the Lord , Supra Se , In Se , Iuxta Se , Infra Se , they will doe their dutie to their servants under them ; a man hath a fourefold obligation ; first to God , supra se ; then to himselfe , in se ; then to his equals , ●●xta se ; and then to his inferiours , infra se ; if they looke up to him that is above them , it will teach them their duty to those who are under them .

EXERCITAT . XII . Of the duties of the subjects to their King. Commandement . V. Rom. 13.2 . Whosoever resisteth the power , resisteth the ordinance of God.

WE have spoken of the combination in the family , now wee come to the combination in the polity , betwixt subjects and their Prince .

As children are bound to honour their parents in the family , so are subjects to honour their King in their politie . The duties of subjects to their Prince are first , to honour him ; secondly , to be subject unto him ; and thirdly , to be obedient unto him .

First , to honour him , and to have an inward respect unto him ; for his callings sake ; not onely for his gifts of bodie or minde , but because hee is Gods lieutenant and deputy upon the earth here : Christ said , That hee who receiveth a Prophet in the name of a Prophet , shall not want his reward , Matt. 10.41 . that is , if we respect him as hee is a prophet onely , and for no other respect : so the subjects when they honour their King , onely because he is their king , and for no by respect , then they honour him rightly .

Kings are to have their due styles . From this inward reverence and estimation they are bound to give him his due stiles and titles ; they are called the breath of our nostrils , Lament . 4.11 . So the shields of the earth . Psal 47.9 . And lapides sanctitatis , Lament. 4.1 . and Vectes , the barres , Hos. 11.6 . For as the barres carried the arke , so doe they the weight of the common wealth , and they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 1.23 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luc. 22.25 . The highest titles and stiles belong to God onely ; titles in the second place belong unto the angels who are Gods ministers ; they are called Thrones , dominions , principalities , and powers , Coloss. 1.16 . and in the third place belong to Princes who are Gods deputies ; subjects must not give that to their prince which is due to God , as when they said to Herod , Num. 12.8 . Wherefore then are ye not affraid to speake against my servant against Moses . Sol. larch● marketh upon this place , hee saith not against my servant Moses , but against my servant against Moses : against my servant , although hee were not Moses : Against Moses my great servant , seing he is both my servant and my servant Moses , how can ye speake against him ? such a speech is that Gen. 21.10 . He shall not be heire with my sonne with Isaac , hee shall not be haire with my sonne , who am a free woman ; nor with Isaac who is the child of promise . The voice of a god and not of a man , Act. 12.22 . Wee must not give them that which belongeth unto angells ; their highest titles are to be called Gods upon earth , and to resemble the angels , Thou art wise as an angell of God , 2. Sam. 14.15 . therefore to speake disdainfully of them , as the Israelites said , What portion have wee in David ? neither in the sonne of Iesse , 1. King. 12.15 . that is a great sinne ; it is a sinne to curse him in their bedchamber , for a bird of the aire shall carry the voice , and that which hath wings , shall tell the matter , Eccles. 10.2 . But the greatest sinne to raile publikely against him , Thou shalt not curse the ruler of my people , as Shimei did David , 2. Sam. 16. Thou shalt not curse the ruler of my people ; hee is the father of the commonwealth , and a man must not curse his father and his mother , for then hee is to die the death : the king is the light of the body , and hee that toucheth him toucheth the apple of his eye : Wee must speake of princes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , either briefly or sweetly .

So to give hom●ge to them , to kisse them , 1. Sam. 10. Samuel kissed Saul ; this was called osculum homagij , the kisse of homage ; David alludes to this , Psal. 2. Kisse the sonne it was their manner , that others did not kisse the King himselfe , but they laid their hand under his hand , and then kissed their owne hand , thus did Solomons brethren to him , but the inferiours laid their hand under his thigh , and then blessed it , Gen. 24. and the Ethiopians use to doe unto this day as R. Abraham testifieth .

That wee may the better take up what honour is due to Princes , let us consider Psal. 82. who endited this Psalme ? it was the Lord : who wrote it ? it was Asaph : against whom was it directed ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it was directed against evill Iudges , Vers. 5. They know not , neither will they understand , they walke on in darkenesse , and all the foundations of the earth are out of course : yet marke what hee saith of these Iudges : Ye are gods , and all of you are the children of the most high ; If these be called gods whom he reproves so sharpely for neglect of their dutie , how are they then to be reguarded , as the children of the most high , who accept not the persons of the wicked ? Vers. 2. Who defendeth the poore and fatherlesse , Who doth justice to the afflicted and needie , and riddeth them out of the hand of the wicked , vers . 4.

Subjects owe to their Prince another sort of honour , to honour them with their goods , as wee are said to honour God with our substance , Prov. 3.9 . So should we honour the Prince with our substance ; Asconius . Census Vectigalis . Canonis . Capitationis . there was a threefold tribute which they payed to the king of old : Census vectigalis , census canonis , & census capitationis . Census vectigalis was the tribute or custome which he got of strangers ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 peculium . Census canonis was the kings set rent , or his Segulla ; and Census capitationis was the pole mony which they payed unto him head by head , Act. 22.26 . Paul said , I bought it with a great summe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : because this summe was gathered head by head , 1. Sam. 10.27 . but the children of Belial said , How shall this man save us ? and they despised him , and brought him no presents : but such as the Lord touched their hearts brought gifts to him : if they be called the children of Belial who offered no gift to the king , much more are these the sonnes of Belial who refuse to pay , that which is due unto him .

The second duty of the subject to their Prince is subjection , they are to subject themselves to the Prince , because his government is the ordinance of God.

How is magistracie called the ordinance of God , Quest. seing Peter called it an humane ordinance , 2. Pet. 2.13 . Submit your selves [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] to every ordinance of man .

It is the ordinance of God , Answ. How magistracie is both called a divine ordinance , and an ordinance of man . because God hath appointed Princes to rule , Prov. 8.16 . By Mee Princes reigne , but it is called an ordinance of man , because the severall formes of government are not from God immediately , but they may be added by mans discretion according to times , places and persons : but it is not so in the ministerie , for as the originall of it is from God , so are the number of the offices set downe in his word .

In the civill administration hee useth the naturall sense and reason of man , left in man after the fall , to rule and to prescribe lawes , except onely in the lawes of Moses policie ; but concerning Church policie , the Sonne of God out of his owne mouth prescribeth lawes to it .

Magistracie is an humane ordinance subjectivè , because men are the subject of it ; secondly , objectivè , because it handleth humane affaires ; and thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in respect of the end , for it was instituted for the good of man .

When wee submit our selves to the authority of the Prince , and to the authoritie of the Church , Quest. what difference is there in these two sorts of submission .

The authority of the Prince , Answ. differreth much from the government of the Church , because this government praest imperio suo , but Church men praesunt legatione aliena , as they are Embassadors from the Lord , Priores sem per obtinent dignitatem , hi in causa legationis tantum , and so we are to obey them onely .

Quest. Answ. Whether is the King above his subjects or not ?

Wee must distinguish here betwixt the Kings person and his calling ; the kings person is but one , and his subjects are many ; but if wee shall consider the Kings calling , he is above the people , 2 Sam. 18.3 . Thou art worth ten thousand of us .

Ob. How is it said then , 1. King. 12.7 . If thou wilt be a servant to this people this day , and wilt serve them , and answer them ?

Answ. The word service how it is taken . The word [ service ] is not taken properly here , but onely thus , if thou wilt yeeld to them in somethings , and therefore 2. Chr. 10.7 . it is said , If thou wilt be kinde to this people , and please them , and speake good words to them : here hee explaineth what hee meant by that , If thou wilt serve them , that is , to deale kindely with them .

Humane lawes are to be obeied when they are subordinate to the law of God. Wee obey the Prince when wee obey his lawes , for Princes lawes when they are right , are derived from the eternall law ; for even as the second causes bring forth their naturall effects , because they are subordinate to the first cause ; so humane lawes are to be obeyed when they are subordinate to the law of God , By mee kings reigne , Prov. 8.16 . So Ioh. 18. Thou shouldst have no power except it were given thee from above ; this obligation dependeth not from the will of man , but from the first cause , the power of God ; therefore who resisteth the power , resisteth the ordinance of God , Rom. 13.2 . So Num. 16.11 . What are wee ? ye have not murmured against us , but against the Lord .

Quest. When the Prince commandeth the selfe same thing which is commanded by the law of God ; is there but one sinne when the law is broken here , or more sinnes ?

Answ. Whether the breach of Gods lawes and the Princes lawes be one sin . The law of the Prince bringeth in a new obligation ; the breach of the first law is iniustice , and the breach of the second law is disobedience .

Whether doe lawes of Princes bind the conscience ? Quest.

They bind not the conscience primariò & per se ; because he only who can punish the soule , Answ. can bind the soule & Gersom useth this comparison . The lawes of the Prince bind not the conscience primario & per se . When a Physitian prescribeth to his patient to eat no poysonable meat , if he should eat of it , he sinneth not here primariò , because he breaketh the Physitians command ; but because this is forbidden , in the sixt commandement , Thou shalt not murther ; & as the soule is said to be in a place per concomitantiam , because it is in the body which is properly in a place : Simile . So the lawes of men are said to bind the conscience per concomitantiam , because they depend upon the law of God ; & they are agreable to it , which primariò & per se bindeth the conscience .

Whether doth a mans conscience bind him more , Quest. or the commandement of his superior ?

His conscience bindeth him more than the law of his superiour . Let every soule be subject to superior powers , Ans. Rom. 3.1 . and the commadement of the superior looseth the commandement of the inferior .

The conscience hath none directly aboue it , Whether the conscience or the commandement of the superior bind more strictly , but God only , but a magistrate may have some other above him , the conscience being the immediat deputy of God must bind more strictly than the commandement of the magistrate , who is but mediately set under God. But here we must learne to put a difference betwixt these things which are indifferent in themselves , and these things which are simply forbidden or commanded . In these things which are indifferent we are more bound to follow the commandement of the magistrat , than our own consciences ; but in these things which are good or evill in themselves , we are more bound to follow our conscience in shunning of the one , & following of the other , than to the commandement of the magistrat . Againe observe a difference betwixt subiection and obedience , A difference betwixt obedience and subjection . there may be subiection where there is not obedience , if a Prince should command a thing not lawfull , wee are not to obey it , but yet we are still subiect to the Prince ; and to testifie thy subiection to him , thou must disobey with all reverence . Dan. 3.18 . Bee it knowne to thee , O King , that we will not serve thy gods , nor worship thy golden image which thou hast set up . They refused to give obedience to his unlawfull commandements , and yet they submit themselves most willingly , and acknowledge him to be their King.

Quest. We the subiects are subiect to the law , and the King is subiect to the law , what is the difference then betwixt the Kings subiection and ours .

Ans. How the King is subject to the law . The King is subiect to the directive part of the law , but not to the coactive part of it . The law is considered two wayes , first , as it is the rule of justice , and the line by which both the Prince and the people should bee guided : The Emperour said well , legibus solutus legibus tamen vivit . Secondly , the law is considered as an instrument which the Prince useth for the ruling of his subiects : if wee consider the law in the first sense , the Prince is subiect to it ; but consider the law as an instrument which the Prince useth in ruling of the people , in this sense , Simile . hee is not subiect to it : a blind man is led by his servant , so farre as his servant leadeth him , hee is not his servant , or his inferiour ; but consider the servant as an instrument serving his master , although he were never so sharpe sighted , yet hee is inferiour and serveth him .

Obediencia Activa . Passiva . The last duty is obedience ; There is a twofold obedience , active obedience , and passive obedience ; active obedience when wee obey their commandements , and passive obedience when wee submit our selves to their punishments .

Contrary to this obedience is , quando mendaciter se subijciunt . Psal. 18.44 . When they yeeld fained obedience : Prov. 24.21 . My sonne feare the Lord and the King , Essani what . and meddle not with them that are given to change . Essani were called Hashoni rebels , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rebelles seditiosi . they taught the Iewes not to acknowledge the Romans Empire , teaching them that they should be subject to none but to God. Prov. 30.29 . There are three things which goe well , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 compositum ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yea foure which are comely in going , a Lyon which is strong amongst beasts , and turneth not away for any ; a Greyhound , an hee Goat also , and a King against whom there is no rising up .

The conclusion of this is , the Iewes say , Conclusion . Esto orans pro salute regni , nam si non esset authoritas publica , vir proximum suum deglutiret , ut pisces majores minores : Pray for those who are in authority , for if there were no authority to restraine oppressors , then the wicked would devoure them that are more righteous then hee , and make men as the fishes of the sea , which have no ruler over them . Habak. 1.13.14 .

EXERCITAT . XIII . Of spirituall fathers and the honour due to them . Commandement . V. 1. Tim. 5.17 . Let the Elders that rule well be counted worthy of double honour , especially they who labour in the word and doctrine .

THis word father is taken sundry wayes in the Scripture ; The word father taken diversly . The Israelites are called the sonnes of Iacob and Ioseph , Psal. 77.15 . they are called the sonnes of Iacob , because they came of his loynes ; and they are called the sonnes of Ioseph , because he fed them and nourished them in Egypt . The Israelites why called the sonnes of Iacob or Ioseph . So Num. 3.1 . These also are the generations of Aaron and of Moses , they were Aarons generation by nature , and they are called Moses generation ; because he taught them and instructed them : & so the Preachers are called spirituall fathers , because they beget children by the immortall seed of the word . 1 Pet. 1.23 . & 1 Cor. 4.15 . In Christ Iesus I have begotten you through the Gospell . So Gal. 4.19 . My little children of whom I travell in birth till Christ be formed in you .

Children that are begotten of this incorruptible seed will reverence their fathers ; and those who be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Tim. 1.3 . and not bastards , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nobly borne . Act. 17.11 . they will carry all due reverence and respect to their parents ; but those who are onely mothers children will not so honour their parents . Cant. 1.6 .

The first part of honour due to pastors . The first part of honour which children owe to their parents , is to call them fathers , My father , my father , the charet of Israel , and the horsemen thereof . 2. King. 13.14 .

Obj. It may be said , how can they be called fathers , seeing Christ saith , Mat. 23.9 . Call no man your father upon earth , for one is your father which is in heaven .

Answ. How Pastors may be called fathers . Christ reproveth there onely the ambitious affectation of the Pharisees , who delighted much to bee called fathers ; when the Pharisees sate in Moses chaire , then they might call them fathers , that is , as long as they taught the truth ; but when they were not directly subordinate to God , and affected that which was due only to him , then they were not to bee counted as fathers . M●rke the opposition , call no man your father , for one is your father in heaven ; if the earthly father be subordinated to the heavenly , then ye may call him father : but when hee affecteth that which is due to the heavenly father , Instrumentum Con●unctum . Remotum . to whom belongeth the kingdome , the power , and the glory , then call him not father . Againe , when the earthly father counteth himselfe instrumentum conjunctum gratiae , and not remotum , then count him not father ; but if hee count himselfe onely instrumentum remotum , then count him father . Example , God when he cureth a man by physick ; physick is instrumentum propius , and the man who applyeth it , is instrumentum rem●tius : So the word it selfe is instrumentum conjunctum , and the minister who applyeth it , is but instrumentum remotum . Now if hee should thinke himselfe to bee instrumentum conjunctum , he is not to be called father . So spirituall fathers are called Angels . Rev. 2.1 . and Saviours , Obadiah 21. But here we must take heed , that we apply not this word in particular , to this or that spirituall father , as to say , this is my Saviour , this is my Angell ; for as Iudges are called Gods in generall , it cannot be said so of this or that particular man , that he is a god : So although this word Angell be said of the ministers in generall ; yet it cannot be applyed to any of them in particular .

So the Scripture usually calleth Prophets , Prophets called the men of God. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vir Dei. [ Ish Elohim ] the men of God , that is , the excellent men of God ; as Samuel is called the man of God. 1. Sam. 9.7 . Elijah a man of God : 1. King. 17.24 . the young Prophet a man of God. 1. King. 13.1 . Elisha a holy man of God , Moses called the man of God. Deut. 33.1 . 1. Chron. 23.14 . and Ezr. 3.2 . David a man of God. 2 Chron. 8.14 . Igdaliah a man of God , Ier. 35.4 . So in the new testament Timothie is called a man of God. 1. Tim. 5.11 . and generally it is applyed to all Preachers , that the man of God may be made perfect . 2. Tim. 3.16 .

These things which are Gods are are most excellent ; so should they be who are separated to this holy calling , he hath concredited to them his word ; the breaking of bread to his people , and the custody of the soules of his people , Obey them that have the rule over you , and submit your selves , for they watch for your soules , as they that must give account . Heb. 13.17 .

Quest. Whether may this word god bee attributed to Preachers as well as to Magistrates ?

Answ. Not , it is given onely to Magistrates and Rulers in the scripture , but not to spirituall Rulers .

Obj. Exod. 22.28 . Thou shalt not curse the gods , Paul giveth this stile to the high priest . Act. 23.5 .

Answ. Paul giveth this title to him here as a Iudge , because he was sitting in judgement ; but not as he was the high Priest .

A second duty to spirituall fathers is to behave our selves reverently towards them . The second part of honour due to spirituall fathers , is performed by outward gestures , as saluting them , and bowing to them . 2. King. 4.27 . Contrary to this reverence is to speake disdainfully of them . 2. King. 9.11 . Wherefore came this mad fellow to thee ? So 2. King. 2.23 . Goe up thou bald head goe up thou bald pate . They mocked and stoned him , and wished that he might be taken away in the whirlwind , as his master Elijah was taken away before him .

These duties should be performed as they are Preachers , to receive a Prophet as a Prophet . Mat. 10.41 . this is true honour .

A third duty is maintenance . The third part of the honour due to Preachers is to give them maintenance ; this is called double honour . 1 Tim 5.17 . which is an allusion to the double portion , which the first borne got under the law .

First , this maintenance should be given them in due time . Tardar● lachrymam quid apud Hebraeos . Exod. 22.29 . Non tardabis lachrimam tuam , Thou shalt not delay to offer thy first fruits and thy liquor ; it is called lachryma , a teare ; because it was pressed out in the presse like teares . Qui cito dat , bis dat ; they that give soone , give twice . Psal. 68.52 . Aethiopia currere fecit manus suas ad Deum , Currere fecit manus , quid apud Hebraeos . they made their hands runne to the Lord , to note their speedinesse in giving .

Secondly , it should not bee contracta manus , a shut hand . Deut. 15.7 . they gave it secundum sufficientiam spontaneitatis manus , according to the sufficiencie of the free will offering . Deut. 16.10 . Contracta manus quid , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 manus aperta 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 manus clausa . following the example of God himselfe , who openeth his hand and filleth with his blessings every living thing . Psal. 145.16 .

Thirdly , they gave it cheerefully : Deut. 16.11 . And thou shalt rejoyce before the Lord thy God ; the Lord loveth a cheerefull giver . 2. Cor. 9.7 .

The conclusion of this is , Conclusion . Ministers are worthy of double honour ; but many will scarce allow to them now the maintenance of Micahs Levite ; ten shekels of silver , a suite of apparrell , and meat and drinke . Iudg. 17.10 .

EXERCITAT . XIIII . Of the promise annexed to the fift Commandement . Ephes. 6.7 . Honour thy father and thy mother ( which is the first commandement with promise , ) that it may be well with thee , and thou mayst live long on the earth .

THe Lord commanded the Iewes to reverence their parents , and hee addeth the reason , that their dayes may bee long in the land . Deut. 22.6 . Thou shalt not take the dame with the young ones , that thy dayes may be prolonged in the land ; they were commanded to spare the dame , because shee represented the parents in bringing up of her young ones ; and if their dayes should be prolonged for sparing the dame , much more for honouring their parents .

That thy dayes may be long in the land , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prolongabunt dies tuos transitivè , vel prolongabuntur dies tui intransitivè . in the Hebrew it is , that they may prolong thy dayes [ Iarichun jamecha ] Parents are said to prolong the dayes of the children , because they are instruments of the prolonging of their dayes by praying to God for them , and they testifie that they would have them to live long , and in this sense Ministers are said to save themselves and those that heare them . 1. Tim. 4.16 . or , that thy dayes may bee long in the land , that is , may be prolonged , prolongentur . So Luc. 12.20 . This night they shall take away thy soule , that is , thy soule shall be taken away .

Parents prolong the dayes of their children by their prayers . Parents prolong the dayes of their children by their prayers : learne hence what a good custome it is for children to bee taught to seeke their fathers blessing , for the parents blessing hath great force to convey the blessing to the children . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum benedictionibus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hic significat cum & non supra . Gen. 49.36 . The blessings of thy father are with the blessings of my progenitours ; all the blessings of the predecessors concurring with the blessings of the father have great force .

What it is to die in an old age . They shall prolong thy dayes . Long life is a blessing of God , thou shalt come in a lustie old age to the grave . Iob. 5.26 . this the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Hebrewes made a feast when they were past sixtie yeares of age ; Calah is abundance of dayes , thou shalt goe to thy grave in abundance of dayes ; and age is promised as a blessing , not a troublesome old age , but a lustie and strong old age . Gen. 25.8 . Then Abraham gave up the Ghost , and died in a good old age , an old man and full of dayes , Iob saith , thou shalt come to thy grave in a full age . Deut. 33.25 . As thy dayes are , so shall thy age be , that is , thou shalt be in thine old age , as thou wast in thy young yeres ; and it is said of Moses , Deut. 34.7 . That he was an hundred and twenty yeares old when he died , and his eyes were not dimmed , nor his naturall force abated ; that is , his humidum radicale , or naturall moisture was not abated , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Humidum radicale . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gena , maxilla . or as Hierom readeth it , his eyes were not dimme , nor his teeth loosed .

Thou shalt come to thy grave in a full age , like as a shocke of corne cometh in , in his season . Iob. 5.26 . Marke an excellent comparison here betwixt reaping and death . First , the woman conceiveth the seed in her wombe , A comparison betwixt reaping and death . and it is formed there , then the child is borne ; herbescit in peritia , he groweth up like a tender plant in his young yeares ; then adolescit , he shooteth up and promiseth some fruit ; and then hee groweth old , withered , and white ; then death cutteth him downe , and then hee is threshed and winnowed , and all his goods taken from him . Lastly , he is laid up in the grave as in a barne , to be brought forth in the spring time at the resurrection .

How is this promise fulfilled ? Quest. for wee see often that good children who are obedient to their parents die soone , and the wicked live long .

There is a twofold reckoning of a mans life in the Scriptures : First , Answ. How the promise of long life is fullfilled . when they are old in yeares and have made no progresse in grace ; young in yeares and old in grace : of old they commended the wisdome of the aged in youthes , and they called it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as he would say , young old ; such a one was Salomon , when hee was young in yeares , yet he was old in grace ; and Iosias while he was yet young , began to seeke after the God of David his father . 2. Chron. 34.3 .

There are others who are old in yeares but have made no progresse in grace : the Lord observeth these two , Esay . 65.20 . There shall be no more thence an infant of dayes , nor an old man that hath not fulfilled his dayes , for the children shall die an hundred yeares old , but the sinner being an hundreth yeare old shall be accursed .

So that wee may observe men of three conditions , Some young in yeare , and old in grace . some are young in yeares but old in grace , as Salomon and Iosias . Secondly , some old in years and old in grace . Old in yeares and old in grace . Prov. 16.31 . The hoary head is a crowne of glory if it bee found in the way of righteousnesse , and Esay . 46.4 . And even to your old age I am he , and even to your hoary haires will I carry you . Levit. 19.22 . Hoarie head put for a wiseman . Thou shalt rise up before the hoary head , the Chaldee paraphrast paraphraseth it , thou shalt rise up before the wise , Old in yeares but not in grace . for then the age is honourable when it is found in the way of righteousnesse . And thirdly , some old in yeares , but not in grace ; as Ioab . 1. K●●● 2.6 . Let not his hoary head goe downe to the grave in peace . When an obedient sonne to his parents dieth young , How children are said to die an hundreth yeare old . his young yeares are reckoned as an hundred yeares to him , but when a disobedient sonne liveth an hundred yeares , yet he is accursed before God ; & diu fuit , sed non diu vixit , that is , he hath been long , but he hath not lived long ; for even as a ship when she is tossed to and fro in the sea by stormie winds and tempests , Simile . we doe not say that she hath sailed long , but that shee hath beene tossed to and fro , but when shee tendeth directly to the harbour , then she is said to saile : So although a wicked man be here long upon the earth , yet hee is not said to live long , but to be long tossed to and fro ; and he is accursed before the Lord , and the obedient sonne hath his young yeares reckoned to him as an hundred yeares .

That thy dayes may be prolonged in the land , it is meant here of a good age , which hath both a naturall life and the spirituall life , for Godlinesse hath the promises both of this life , and of the life to come . 1 Tim. 4.8 .

Disobedience to parents cut short the life of the children . Disobedience to parents cutteth short the life of the children , as Hophui and Phineas for disobedience to their father Eli , and Absolon for his disobedience to his father David : Observe what judgements light upon such disobedient children . First they are accursed as Ham was , Gen. 9. Secondly they die a miserable and violent death . Prov. 30.17 . The eye that mocketh at his father , Light or lampe put for the posterity . and despiseth to obey his mother , the ravens of the valley shall picke it out , and the young eagles shall eate it . Thirdly , Hee that curseth his father or his mother , his lampe shall be put out in obscure darkenesse : that is , he shall die childlesse , and shall not have one to succeed unto him to continue his name . So the Lord said that hee will give Salomon one Tribe , that David may have a light alway in Ierusalem : that is , one to succeed in his kingdome , so the woman of Tekoah called her ●●●●e her cole , 2. Sam. 14.7 . They shall quench my cole wh● 〈◊〉 left , and shall not leave to my husband neither name nor remainder upon the earth . And Nadab , and Abihu , because of their rebellion , dyed before the Lord in the wildernesse , and they had no children . Numb . 3.4 . and 2 Chro. 24.2 .

The bloodie and deceitfull man shall not live out halfe his dayes , Psal. 55.23 . and Iob. 15.32 . How the bloody man liveth not halfe his dayes . Hee shall be cut off before his time . So Eccles. 7.17 . Mori in tempore non suo quid . Why shouldest thou die before thy time . A man dieth before his time when hee shortneth the ordinary course of his life by sinne , as when the bloody man is cut off for murther by the Magistrate , hee dyeth before his time : for by the course of nature he might have lived longer . Secondly , hee dyeth before his time , when hee is not ripe fruit to the Lord ; the wicked are never ripe fruit to God , Hosea . 9.10 . I founde Israel like grapes in the wildernesse , I saw your fathers as the first ripe in the figge tree at the first time .

Whither thou art to goe , No typicall holinesse now in one land more then in another . but the Apostle when he repeateth this promise , saith onely , That thou mayest live long on the earth , Ephes. 6.3 . but hee leaveth out , whither thou art to goe , because now there is no typicall holinesse more in one land than in another .

This sheweth the folly of the Iewes who hold that they who are buried out of Canaan , at the resurrection shall be carried thorow the cavernes of the earth , untill they come to the holy land of Israel , and there they shall rise : & this they cal [ gulgulmehhilloth ] volutatio cavernarum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 volatatio cavernarum .

Secondly it refuteth the superstitious conceit of many who thinke that there is more holinesse in Canaan than in any other land , and many bloody battles have beene fought for it ; whereas now it is no better than any other land .

Commandement . VI.

EXERCITAT I. Of Murther in generall . Exod. 20.13 . Thou shalt not kill .

Great barbarity to put out the life of man . IT is a great barbarity to put out the life of man who is the workemanship of God : when a skilfull weaver of tapestry is weaving a curious piece of worke , hee permitteth his apprentises to weave the common sort of worke , Simile . as the beasts , the fowles , and such : but when he cometh to the weaving of the picture of man , that peece of worke hee taketh in his owne hand : so the Lord when hee created the world , hee said , Let the water bring forth the fishes , God made the water and the earth to bring out other creatures , but he made man with his owne hand . and the earth the beasts , hee permitteth this piece of worke to be done as it were by his apprentises ; but when hee commeth to that excellent piece of worke , to make man , then hee saith , Gen. 1.26 . Let us make man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Opus p●rygi●ni●um texer● . that piece of the tapestrie hee will weave with his owne hand . How wonderfully hast thou wrought me , in the lowest parts of the earth ; Psal. 139.15 . [ rucamti ] as curiously as a cunning piece of tapestry is wrought , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In●●●●pere . which the Seventy translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , how wonderfully hast thou carved me out , in the lower parts of the earth , that is , in my mothers belly ; Deus est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or statuarius , it is the Lord that made the mould , and the mothers belly is the shop wherein he moulded man below here ; all that hee made before he made man 〈◊〉 but assaies , or trials , but when he commeth to make man , then hee cometh to his consultation , Let us make man to our image , therefore he hath a great care that his life be not put out .

The second reason why man should not be killed , God made man to his owne image because hee had no greater to make him by . is because hee is made to his image . When God sweareth Hee sweareth by himselfe , because hee hath no greater to sweare by , Hebr. 6.13 . So when hee made man he made him to his owne image : because hee had no greater to make him by . Phydias the painter painted the image of Minerva and his owne image so cunningly together , Simile . Phydias painted the image of Minerva with his owne . that he said , whosoever should marre the image of Minerva , should marre the image of Phydias ; and whosoever should marre the image of Phydias , should marre the image of Minerva ; so the Lord placed his image so cunningly in man , that whosoever defaceth his image , defaceth the man ; and whosoever killeth the man defaceth his image . Whatsoever is sealed with a seale , that is excellent in its owne kinde , as Esay 28.25 . Hordeum signatum , that is excellent barly , when God set his seale upon man , it showeth that hee was an excellent creature ; there is no Prince that will suffer his image to be abused .

There fell out a sedition at Antioch , because Theodosius the Emperour exacted a new kinde of tribute from the people ; the people in a commotion breake downe the image of the Empresse Priscilla , Theodoret. lib. 5. who was lately dead , and drew it through the streets ; when the Emperour heard of this , hee was in a great rage , and sent his souldiers against the city to sacke it ; as the souldiers were comming forward to sacke the city , How Macedonius the monke asswaged the wrath of Theodosius the Emperour . one Macedonius a monke indued with heavenly wisedome , came out to meete him , and said after this manner : Tell the Emperour these words , that he is not onely an Emperour , but also a man : therefore let him not looke onely to his Empire , but also to himselfe ; for he being a man commandeth also those that are men ; and let him not use men so barbarously , God is angry when hee seeth man his image defaced . who are made to the image of God ; he is angry and that justly , that the brazen image of his wife was thus contumeliously abused , and shall not the Emperour of heaven be angry , to see his glorious image so contumeliously used ; there is a great difference betwixt this image of God , and this brazen image ; for this one brazen image wee are able to to set up an hundred againe , but hee is not able to make one haire of the heads of those , if hee kill them . This being told the Emperour , hee suppressed his anger , and withdrew his forces . The Lord highly esteemeth of this image in man ; hee made this the last of all his workes , and he had nothing now to make , but to make himselfe man ; and upon this piece of his worke hee set on his image as his Armes , and therefore no man should be so bold as to deface it .

Quest. Seing the life is in the blood , then the image of God may be said to be in the blood , because it is in the life .

Answ. The image of God is in the blood , per concomitantiam , How the image of God is in the life of man , and the life in the blood . it accompanieth it . First , the vitall spirits are carried by the blood . Secondly , the senses depend upon the vitall spirits ; and the reasonable soule upon the senses , and the image of God is in the soule ; take away the blood , the spirits faile ; take away the spirits , the senses faile ; take away the senses , the reasonable faculty faileth ; and take away the reasonable faculty , the image of God faileth in the man .

The image of God is in the soule tanquamin proprio subjecto , as in the proper subject : it is in the body , Gods image is in the soule , body , and blood . tanquam in organo , as in the organ , therefore the Apostle willeth us to make our members weapons of righteousnesse , Rom. 6.19 . And it is in the blood , tanquan in copula , as in the bond , for the blood is that which coupleth the soule and the body together .

How pretious a thing is the life of man in the sight of God , Exod. 21.22 . If they follow no mischiefe , that is , The care that God hath of the life of man before he be borne . if the child be not figured yet , as the Greeke hath it , or not a living soule as yet , yet the striker was mulcted or amerced , and this was payed to the husband ; not only for the wrong done to the woman , but also for the wrong done to that which should have beene a child , although hee was not as yet faetus signatus : and when the child is borne , see what care the Lord hath for the safety and indemnity of his life ; first hee setteth up a Magistrate to defend him , and then hee commandeth that the houses have battlements about them , that hee fall not over , and ditches to be covered , that hee fall not in ; and not onely commandeth hee the man that killeth to be killed , but the beast also that killeth a man , to be killed , and his flesh not to be eaten , Exod. 21.28 .

The conclusion of this is : Conclusion . man is made to the image of God , and whosoever killeth a man shall dye for it , Gen. 9.5 . Surely your blood will I require at the hand of every beast , at the hand of a man , and at the hand of every mans brother ; after that the Lord had said , I will not curse the ground any more for mans sake , although the imaginations of his heart be evill alwayes , and after that God was reconciled to Noah , and smelled his sacrifice ; yet hee saith , I will require the blood of man , to teach us , that murther falleth not under this remission , I will require it at the hands of a beast ; although it cannot sinne , yet it shall be stoned to death , and the flesh of it shall not be eaten , Exod. 21.28 . No man is free from punishment for murther . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I will require it at the hand of a common man and of a great man , and I will require it at the hands of a brother , so that no degree shall escape unpunished for this sinne , homo naturâ , vir dignitate , & frater cognatione : a man by nature , a mighty man by his dignity , and a brother by neerenesse of blood .

EXERCITAT . II. Of unjust anger , or murther in the heart . Commandement . VI. Matt. 5.22 . Whosoever is angry with his brother , &c.

THere are sundry degrees of this murther before it come to the act ; The degrees of murther . First , if a man be angry with his brother unjustly , and hate him without a cause , then it is murther in the heart . Anger in it selfe is no sinne , it is cos virtutum , it is a whetstone to all the vertues , and the defect of it , is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when a man should be angry , and yet is not angry ; but this anger is a sinne , when it anteverteth reason ; Christ himselfe was angry , Matt. 21.12 . but his reason anteverted his anger . Ioh. 11.33 . Hee troubled himselfe , his reason stirred up his passions , Anger is a sinne when it anteverteth reason . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , turbavit seipsum . because reason stirred the passion and ruled it , it was just anger : but when passion stirred reason , then it is unjust anger .

Secondly , when this anger is not moderated , then it is unjust anger , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Ionas anger was , cap. 4.9 . I do well to be angry even unto the death . So Moses anger ; his passion blinded him so , that he speaketh to God in the feminine gender , Num. 11.15 . [ veim cacah at gnosheh li ] If thou deale so with me , kill me I pray thee .

Anger followeth reason more then concupiscence , & concupiscence is more brutish : when anger revengeth it selfe , it is sub ratione vindictae , but lust hath no regard to reason . This anger being exorbitant , is turned into sin , Simile . and the philosopher compares it to an hasty servant that runnes away before he get all the directions from his master ; and unto a dog that barketh at his master when he knockes at the doore , before he know him ; so anger when it stayeth not to be directed by reason .

And thirdly , when it endureth too long , then it is not just anger , Let not the Sun goe downe upon your wrath . Eph. 4.26 . and anger resteth in the bosom of fooles . Eccl. 7.9 .

There is nothing that a man is more tryed in , then in his anger , the Hebrewes have a proverbe , Bekis bekos , bekagnas , that is , a man is tried by his purse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in marsupio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in poculo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in ira . He is o● great strength that is , long suffering . by his cup , and by his anger : if hee bee soone angry , hee is contrary to the Lord who is slow to anger . Nahum . 1.3 . The Lord is slow to anger , and [ Gadol coah ] great in power . So Num. 14.17 . And now I beseech thee , let the power of my Lord bee great , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnus virtute , id est , longanimis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Longas irarum , id est tardus ad iram , sic 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 brevis irarum , Pro. 14.17 . id est , praeceps ad iram . according as thou hast spoken , saying , the Lord is long suffering , and of great mercy , and a man of this spirit is called a man of a coole spirit . Prov. 17.27 . and Mat. 18.26 . Produc super me spiritum tuum ; that is , have patience , and Erech Appaijm , one who hath wide nostrils , Exod. 34.6 . For he who hath narrow nostrils , commonly is of a hasty spirit .

So if hee continue in his anger ; there is nothing that a man is more ready to keepe then his wrath , and therefore the Hebrewes put Servare , pro servare iram , SERVARE pro servare iram . as Ier. 3.5 . Will hee reserve for ever , that is , will he reserve his anger for ever . Psal. 103.9 . Neither will hee keepe for ever , that is , hee will not keepe his anger for ever . So Levit. 19.18 . Thou shalt not revenge [ Velotittor ] nor keep , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non servabis , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 servavi● that is , thou shalt not keepe thine anger against thy brother . Esau kept his anger against his brother Iacob untill the day of his fathers death . Gen. 27.41 . and his posterity after him , who said , rase it , rase it , even to the foundation thereof . Psal. 127.7 .

Quest. Whether is this a commandement or not , when the Lord saith , be angry , but sinne not . Ephes. 4.9 .

Answ. Although it seeme to bee given out by way of commandement , Scriptura protonit absolute & si●● conditione quid ex Hypothesi intelligs actes . yet it is rather to be understood here conditionally ; If yee bee angry sinne not , so Psal. 86.1 . The Lord ariseth and his enemies will be scattered ; that is , if the Lord arise , his enemies will bee scattered . So Verse 9. Thou O God sentst a plentifull raine , and thou confirmedst thine inheritance , that is , when thou sendest a plentifull raine , thy inheritance is confirmed .

How a man is to releive his en ●ies Asle under the burthen . The vertue contrary to this continuing in anger , is to seeke to be reconciled to our neighbour . Exod. 23.5 . If thou see the Asse of him that hateth thee lying under his burden and wouldest forbeare to helpe him ; thou shalt surely helpe with him . The Chaldee paraphrast in his paraphrase hath it this way ; when thou seest the Ass of him that hateth thee lying under the burden , Triplex geminatio ejus dem r●● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thou shalt leave thine owne businesse , thou shalt leave the Asse with his burden , and thou shalt leave thine hatred , and bee reconciled to thy neighbour ; and then thou shalt learne to know quickly , what it is to helpe the Asse of him that hateth . So Christ , Mat. 5. If thou bring thy gift to the Altar & there remembrest that thy brother hath ought against thee , leave thy gift at the Altar , and goe and be reconciled to thy brother ; so , leave the Asse for a while , and first bee reconciled to thy enemy : the Lords chiefe intention is here of reconciliation , hath God regard of Asses . 1. Cor. 9.9 ?

How murther sheweth it selfe in the eye . Secondly , this murther commeth to the eye ; the hea●hen said , animus habitat in oculis , the minde dwelleth in the eye ; there is an evill eye , which is a covetous eye . Prov. 23.6 . Eat not the bread of him that hath an evill eye , that is , of a covetous eye ; so there is an adulterous eye . 2. Pet. 2.14 . And there is an envious eye , Deut. 15.9 . Take heed that thine eye be not evill against thy brother ; and there is a murthering eye , 1. Sam. 18.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 scribitur cum Vau & legitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum Iod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 immanis & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 oculas . And Saul eyed David from that day forward , Hebraicè , he looked upon him with an evill eye : So Iob. 16.9 . Mine enemie sharpeneth his eye upon me ; these the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these who looke fiercely .

Thirdly , How anger sheweth it selfe in the countenance . this murther sheweth it selfe in the countenance , Gen. 4. Why is thy countenance fallen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ira. Nasus . Aph is called the nose , and it is called anger , because anger sheweth it selfe in the nose , and so I take that place . Esay . 2.22 . Cease from man whose breath is in his nostrils , that is , meddle not with Christ , who if his wrath he once kindled , yee perish from the way . Psal. 2.12 . The breath to be in the nostrils is commonly taken to bee a signe of infirmity , because the breath sheweth it selfe at the nose .

But it would seeme here that it signifieth infirmitie , for the words following imports infirmitie , [ Ki ba me ] wherein is he to be esteemed ?

The words should not bee read Ba me , wherein , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in quo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui excels●s reputatas est . but [ Bamme ] excelsus in one word , because he is esteemed the high and mighty , beware that yee anger him not , for hee is the mighty God ; and the words of the next chapter following import this , For behold the Lord , the Lord of hostes doth take away from Ierusalem and from Iuda , &c. this the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth supercilium contrahere , to frowne as men doe when they are angry .

So it sheweth it selfe in the face , Levit. 17.10 . Face put for anger . I will set my face against that soule that eateth bloud ; that is , mine anger . So Gen. 32.20 . I will appease thy face , that is , thy anger ; and Lament. 4.16 . The face of the Lord hath divided them . So Ier. 3.12 . I will cause my face to fall upon them , and 1. Pet. 3.12 . The face of the Lord is upon them that doe evill , that is , his anger is upon them .

Anger sheweth it selfe in the face . Fourthly , this anger sheweth it selfe by the foaming at the mouth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Spuma . Ira. therefore the Hebrewes marke , that Ketzeph is put both for foame and anger . Esther 1.12 . The King was very wroth , and his anger burnt within him ; these the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who are angry untill the foame stand at their mouth .

Anger sheweth it selfe in the teeth . Fifthly , they expresse the anger of the heart with their teeth , when they gnash with their teeth . Act. 7.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is properly to saw with a saw , because their teeth goe , as if they were sawing with a saw .

How the tongue murdereth . Sixtly , to murther with the tongue ; Ier. 18.18 . Come let us smite him with the tongue . The tongue is compared to a sword , The tongue compared to diverse things . and to an arrow ; to a sword that killeth comminus , neare hand , and an arrow that killeth eminus , that is , afarre off . Gen. 49.23 . and to the sharpest sword that is call sica , Psal. 42.10 . and to a razor , and to the Iuniper coales that burne most hotly . Ps. 120.4 . & to a rod , Prov. 14.3 . In the mouth of the foolish is a rod of pride ; that is , with his tongue hee beateth others . And Hierom interpreteth that place , 1. Tim. 3.3 . A minister must not be a striker , that is , hee must not raile with his tongue , and vers. 18. He must not be given to wine , because when men are given to wine , they have no care of their tongue ; the Hebrewes say that lingua continet pharmaca vitae & mortis , the tongue hath both the drugs of life and death , & mors & vita in manu linguae , death and life are in the power of the tongue . Prov. 18.21 .

Christ setteth downe the three sorts of punishments answerable to three sorts of anger . The Scripture borroweth comparisons from Ierusa em , Canaan , and the places about it , to shew the estate of the godly and the wicked . Christ describing here three degrees of anger , setteth downe the punishment answerable to them ; and he alludeth to the punishments which were usuall amongst the Iewes ; it is the manner of the scriptures to borrow comparisons from Canaan , Ierusalem , and the places about Ierusalem , to expresse the future and blessed estate of heaven , anagogically ; so by other places , to expresse the paines of the damned in hell , as Tophet is called Gehenna ; so the lake of Sodome is called the torments of hell . Revelat 19.20 . These were cast into the lake of fire , burning with fire and brimstone . So Iude. 7. and here our Saviour Christ alludeth to the punishments that were amongst the Iewes . The three punishments here , and the three judicatories in Israel doe not agree in every thing . But we must not make these three judicatories in Israel , and the three punishments spoken of here to agree all together ; for in the least judicatorie in Israel they judged not of matters capitall , of life and death , but in matters of goods ; but Christ saith here , hee that is angry with a man is worthy of judgement , the judgement which Christ speaketh of here , cannot be applied to these judicatories that were in Israel : and there is a third sort of judgement assigned here to Gehenna , but the Iudges in Israel punished none in Gehenna , onely the idolatrous fathers burnt their children there to Moloch : we must onely then make the comparison this wayes , as there were diverse sorts of punishments amongst the Iewes , some lesser and some greater ; So in the life to come , As there were greater and lesser punishments , for greater or lesser sins in Israel so shall there be greater or lesser paines in hell . there shall bee smaller and greater paines and punishments , for smaller and greater sinnes ; and as the greatest torment amongst the Iewes was the burning of their children unto Moloch , so for the greatest sort of anger , there shall be the greatest punishments in hell .

The second thing to be considered here , is the word Raca : Hebrew and Syriack words , Why Raca is not interpreted in the new Testament . usually are interpreted in the new Testament , but this word is not interpreted ; and the reasons are ; First , because it was a word commonly used amongst the Iewes , convitium non acre sed familiare , a word which in familiar speech the master used to the servant , as when hee called him noddie or witlesse body : So Iudg. 9.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Abimelech . hired vaine and [ Rekim ] light persons , the Seventy translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viros inanes , hence come the Saracens from the Chaldee word Sarack , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vacui cerebro , Rabince . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vacuum esse . vacuum esse , men who lived by robbery and had nothing of their owne , as ye would say , empty men ; they should not bee called Saracens , from Sarah , for they came of Hagar , they should be rather called Hagarens .

A second reason wherefore this word Raca is not interpreted , because there is no fit word in our language whereby to expresse it ; there are some Hebrew and Greeke wordes which cannot bee fully expressed in our language . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Example , Iob. 39.30 . Her young ones [ legnalegnu dam ] suck blood ; but it is better expressed by the sound , then translated , they glut-glut bloud : So there are some words in the new Testament that cannot bee expressed well by translation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 naso suspendo , subsannio , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 naris , nasus . as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gal. 6.7 . signifieth more then to mocke , it signifieth likewise to fleere with the nose , and with the mouth ; and it is an ironie in gesture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Impetus cum stridore , factum per onomatopaean ad imitationem soni literae ρ , ut βόμβος ex sono τοῦ β. rather then in words . So 2 Pet. 3.10 . The heavens shall goe away 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with a great noyse , it is more then a noyse , it is such a noyse as the sea maketh in a great storme .

The third thing to bee marked here is that which Chrysostome observeth ; he who is angry with his brother without a cause is guilty of judgement ; therefore hee who is angry with his brother for a cause , is not guilty of judgement , and if hee have a just cause he may call his brother foole ; Christ called his Disciples fooles , Luc. 24.25 . To be angry for a just cause is no sinne . and so Paul called the Galatians foolish . Galat. 3.1 .

The Papists argument to prove veniall sinnes . The church of Rome goeth about to prove out of this place , that some sinnes are veniall , and some not ; those sinnes are veniall which deserve not hell fire , but some sinnes deserve not hell fire , as when a man is angry with his brother unadvisedly .

This fallacie is like to that which is propounded to boyes in the schooles .

That which thou boughtest in the market that didst thou eat .

But thou boughtest raw flesh in the market . Therefore thou didst eat raw flesh .

The boy is taught to answer to this fallacie , that here they passe from the substance in the proposition , to the accident in the assumption , from the flesh to the rawnesse of the flesh , and then there are quatuor termini , foure termes ; and so here they passe from the meanest degrees of the paines of hell , to the highest degree ; all sorts of sinnes are not punished in the highest degree of punishment , as hee that calleth his brother foole , but yet all sorts of sinnes are punished in hell with greater or lesser punishment .

The conclusion of this is ; Prov. 4.23 . Keepe thy heart Conclusion . 1 with all diligence , for out of it proceed evill thoughts and murthers . Mat. 15.19 .

Secondly , as sinnes increase , so doe the punishments . Conclusion . 2

EXERCITAT . III. De infanticidio , of the killing of an infant in the mothers wombe . Commandement VI. Exod. 21.22 . If men strive and hurt a woman with child , so that her fruit depart from her , and yet no mischiefe follow , he shall be surely punished , &c.

AS the world in the creation was first a confused masse , and then the Lord by degrees distinguished the severall dayes workes ; so doth the Lord in the creation of the little world man , The degrees of the forming of the child in the mothers belly . the first seaven dayes is nothing but seed ; Secondly , hee is curdled : Iob. 10.10 . Hast thou not powred me out like milke , and curdled me like cheese ? then he becommeth flesh , and is no more called seed , but faetus , a birth ; Thirdly , the principall parts of the body are fashioned , as the heart , the braine , and the liver ; and the rest of the members are not yet discerned : Fourthly , when the armes , thighes , and the rest of the members are distinctly fashioned , then it is no more called faetus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 puer a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 movere . but infans , Nagner , puer , from nagnar , movere , because hee beginneth to stirre in his mothers belly , the 35 day , and then the child is septimestris , borne in the seaventh moneth , and none liveth before that time : but if the foetus be perfect the fourty fift day , then hee beginneth to stirre the nintieth day , and his birth falleth in the ninth moneth ; but if the foetus bee perfect in the fiftieth day , then hee beginneth to stirre in the hundreth day , and he is borne in the tenth moneth ; so that doubling the perfection of the Embrio , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 massa rudis & intricata adhuc , neque in veram formam evoluta a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 convolvit , involvit . which David called Golem . Psal. 131.16 . After all the parts are formed , then the child beginneth to stir in the mothers belly , & tripling againe the motion of the child in the mothers belly , wee shall know the time when the child is borne . David speaketh of these degrees how the child is fashioned in the mothers belly . Psal. 139.16 . Thine eyes did see my substance yet being unperfect , and in thy booke all my members were written , which in continuance were fashioned , while as yet there was none of them .

This place is not rightly translated in the vulgar Latine . Those words Exod. 21.22 . are not rightly translated in the vulgar translation ; If men strive and hurt a woman with child , so that her fruit depart from her , and shee live , he shall be surely punished , their meaning is , that the man shall bee punished by a fine or mulct for striking of the woman if she abort ; but if she live , although the child die , yet the striker shall not die for it , whereas the law meaneth , if there follow [ ason ] damnum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 damnum , exitium either to the mother or to the child , then the striker shall die ; this place then must be understood of a child formed , who hath life in him ; but if it be but Embrio , or that which is called massa rudis , before all the members be fashioned ; then if she bring forth such a birth , hee shall not die for it ; the Seventy translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 omnibus lineamentis ad exemplar formatum . if her fruit depart from her 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non signatum ; and the Rabbines call it asiman , which word they borrowed from the Greekes , as money not stamped or sealed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non signatum . so is the Embrio before the soule be created in the body ; and that word Ason which is interpreted death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 virunculus qui con●picitur in nigredine oculi . they seeme to have read it ishon , as you would say virunculus , which the Germans call Mannikin , or like the little man seene in the aple of the eye ; as if they would say , if the body be fully fashioned , and have all the members , and be a little man , then hee who striketh the mother , and maketh her to abort , shall die for it ; but if the birth be not perfectly fashioned , and it be not a mannikin , when the striker striketh the mother and shee abort of such a birth , hee shall not dye for it .

When a man striketh a woman in the seaventh moneth , hee is rather to be judged a murtherer , than in the eight moneth , if she part with her child ; for the child which is borne in the eight moneth is commonly dead ; Why rather to be judged a murtherer if hee strike a woman in the seventh moneth , nor in the eighth moneth after her conception . and therefore the Greekes said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Zeta nota septenarij numeri apud Graecos , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vive ; Theta standeth for the eight number , and being the first letter of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it was the note of those who were condemned to dye : hee who is borne in the eighth moneth is called [ Napal ] abortivus , or deciduus fructus , the child borne before the time , opposite to chordus , who is borne after the time , such as those were called subgrundini , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 abortus abortivum a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cadere . because they were buried under the eves of the houses , and not reckoned as living children to be buried amongst others . Allusion . And Salomon alludeth to this Eccles. 6.3 . Hee that hath no buriall , an untimely birth is better then hee ; the reason why the infant liveth who was borne in the seventh moneth , Why the children borne in the seventh moneth live , and not in the eight . and not in the eighth , is this , because the infant in the seventh moneth gathereth all his strength together , turneth himselfe , changeth his place , and seeketh for a more commodious place ; if if hee be borne when the spirits are wakned , and stirred up , he may live ; and the child in the seventh moneth in his mothers belly , is like unto a man , when hee is sleeping in his bed , after his first sleepe he turneth himselfe that hee may lay himselfe more commodiously ; but if it fall out that hee can sleepe no more , then hee ariseth and walketh ; Simile . but he doth things more confusedly and indigestedly ; but after that hee hath turned himselfe , if hee fall asleepe againe , then hee sleepeth more soundly , and is more hardly wakned ; so when the child is borne in the eighth moneth , his spirits are diffused , and hath no strength to helpe himselfe forth , but dieth in the birth ; and therefore if a man strike a woman in the seventh moneth , and shee abort ; there is more probability that hee hath killed a living child , then if she had aborted in the eight moneth : for Octimestris liveth not in the birth , and it may be presupposed that the infant was dead at the time , the mother bearing it in the eight moneth ; so it was not the stroke of the striker that made the child to die , but because it was in the eighth moneth , therefore shee brought forth this dead child . Great cruelty to kill the infant in the mothers wombe .

It is a great crueltie to kill the child in the mothers belly , to kill this innocent in his first mansion , which should have beene the place of his refuge ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Secundine , a tranquillitate foetus a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tranquillum esse . the tunicle in which hee is wrapped in his mothers belly , is called Shilo , because ( as the Hebrewes say ) the young infant should live peaceably in it , in his mothers wombe , as in a place of refuge . When Benah , and Rehab killed Ishboseth , David said , ye are wicked men who have killed a righteous person in his owne house , upon his owne bed : shall I not require this at your hands ? 2 Sam. 4.11 . So the Lord will require at the hands of such killers , the blood of infants .

The conclusion of this is , Conclusion . the Lord who forbiddeth in his law to kill the kid when it is sucking the damme , had a further intention here ; for , doth God regard kids , 1. Cor. 8.9 ? but his chiefe intention is , that young infants may be saved , both when they are in their mothers wombe , and when they are sucking their breasts .

EXERCITAT . IV. DE ' ΑΥΤΟΦΟΝΙΑ . Of selfe-murther . Commandement VI. 1. Sam. 31.4 . Saul tooke a sword and fell upon it , and died .

ALl power which man hath is of God , and the Lord hath reserved the power of death and life to himselfe , 1. Sam. 2.6 . Deut. 32.19 . God hath reserved the power of life and death to himselfe . Dominium Vtile . Supremum Hee hath not granted to man the power of his owne life , hee hath made him usufructuarium , and hee hath granted him dominium utile , but not supremum dominium , not absolute and high dominion , as the Lord hath given the earth to the sonnes of men , Psal. 115.16 . hee hath granted utile dominium to them , but not the supreme dominion , God hath given the profitable dominion of the earth , but not the supreme . hee hath reserved that for himselfe : A man is lord over his naturall and morall actions . 1. Cor. 7.4 . The wife hath no power over her owne body , but the husband ; before she was married she had the powe● over her owne body to dispone of it to her husband ; but when she is married she hath not that power ; God hath put under mans feet , sheep , oxen , beasts of the field , the foule of the aire , and the fish of the sea , and whatsoever passeth through the pathes of the seas , Psal. 8.7 , 8. those he may kill , because the Lord hath given him power over them to kill them for the maintenance of his life ; but he is not Dominus vitae , nes membrorum , he is not lord of his owne life or of the least member of his body ; therefore hee may not kill himselfe .

This selfe murther is contrary to the Law of nature , contrary to the divine law , Selfe murther is contra-to nature . and contrary to humane lawes . First it is contrary to the law of nature , for every thing seeketh the preservation of it selfe ; skin for skin , and all that a man hath will hee give for his life , and nature abhorreth death as the last enemie . 1. Cor. 15.

When a man may desire the separation of the soule from the body . The soule and the body make up one person , and therefore they desire not to be separated , neither should they desire , except it be for sinne , as Paul said , cupio dissolvi , I desire to be dissolved , Phil. 1.23 . When the soule is out of the body , it desireth to be in the body . Revelat. 6.10 . The body is called the soule , because of the nere conjunction of them as Levit. 19.28 . and 21.1 . Hag. 2.14 . How long O Lord holy and true , dost thou not judge and revenge our blood ? The soules call it their blood , because they long for their bodies againe , and for this it is , that the body when it is separated from the soule is called [ nephesh ] the soule , why is the body called the soule ? because it shall be joyned to the soule againe as it was before , and the soule shall dwell in the same body , this is therefore contrary to nature , for a man to make a separation betwixt his owne soule and his bodie .

Contrary to the law of God. Againe , it is contrary to the divine law , the Lord commandeth us to love our neighbour as our selfe , but a man that killeth himselfe cannot love himselfe .

Contrary to the law of man . Thirdly , it is contrary to humane lawes , and therefore they doe as much as they can to refraine it , because it taketh away a member from the commonwealth , they have made ordinances ; that such be made open spectacles , and that they be not buried in Christian burial , to restraine this sinne .

It is not lawfull for a man to kill himselfe for detestation of sinnes past , A man is not to kill himselfe in detestation of sinne past . for this life is onely the time of repentance , therefore the fathers defined it thus , Est momentum unde pendet aeternitas , it is the moment upon which our eternity hangeth : and as those who are committed to prison , Simile . must not breake the prison at their owne hand , untill hee who committeth them to prison command them to come out : Non enim poena vitatur furtiva discessione , sed crescit , when a man breaketh the prison he escheweth not the punishment by flying , but encreaseth it rather . Lucretia killed herselfe that shee should not be defiled by Tarquinius , but it had beene no sinne in her , if she had not given her consent ; for if a woman that is forced against her will should lose her virginity , then chastitie should not be reckoned amongst the gifts of the minde , but onely amongst the gifts of the body , as strength , beauty , and health ; therefore she was guilty of selfe murther . It is not lawfull for a man to kill himselfe to eschew sinne to come , for wee must not doe evill that good may come of it ; it is not lawfull for a man to cut the thread of his owne life , that hee may enjoy life eternall , for God onely determineth the time of his abode here , None may kill himselfe to enjoy eternall life . and when hee shall remove ; and therefore the children of God have waited alwaies till the Lord should make the dissolution , Luc. 2.29 . Now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lettest thou thy servant depart in peace ; in the Syriacke it is , now thou openest the prison doore ; the prisoner must not go out untill the prison be opened unto him . Phil. 1.23 . I desire to be dissolved .

The Stoicks said , if a wise man were taken captive hee might soone relieve himselfe ; The Stoickes held that a man might kill himselfe . and if he thought not himselfe happy in bonds , hee might quickly loose himselfe : and Seneca said , Quamcunque venam nostri corporis , esse venam ad libertatem : hee meant that a man might open a veine , and let himselfe blood to death : but it was better said of Plato , Ne dividas lignum in via , that is , take not the soule from the body in the way here .

Quest. Answ. What are we to judge of Sampson who killed himselfe .

As Sampson was a type of Christ in his conception , so was he in many of his actions , and in his death ; Gabriel the angell told Mary of her conception : so did the angell tell Sampsons mother , Iud. 13.3 . and as the angels name who came to Mary was Gabriel , so the name of the angell who came to Sampsons mother was Admirable ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sol , adde נ ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 et sic fit diminutivum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Solilus . Sampson was a type of Christ in his name , he was called Shamshon , Solilus or little Sunne , so Christ is the Sunne of righteousnesse , Malac. 4.2 . Hee was a type of Christ in his marriage : as he married with the Philistins , so Christ married with the Gentiles ; and Sampson killed moe at his death then in life , so did Christ . Sampson was directed by the Lords Spirit , Sampson in his death was directed by the spirit of God. in his marriage ; Iud. 14.4 . His father and his mother knew not that it was of the Lord that hee sought an occasion against the Philistins : as hee was a snare to the Philistins in his marriage , and directed by the Lord in it ; so was he in his death , he was directed by the spirit of the Lord in it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Impulit , agita●● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tintinnabulum , sic dictum quod percussione personet , in the originall it is , [ Pagnam ] huc illuc impelli à Spiritu , Iud. 13.25 . as the bells which hung in the skirts of Aarons garments are called [ Pagnamon ] because they were shaken to & fro .

Quest. Ans. Sampson desired to die with ihis enemies , but not that uncircumcised death . But hee desired to die with his enemies .

Hee desired not to die with his enemies that uncircumcised death , Psal. 25.9 . Destroy not my soule with the wicked : and his last words may be taken rather as a concession then a prayer : as a good captaine had rather die , then that his enemies should prevaile ; and the fathers reckoned him amongst the martyrs , for hee most willingly bare witnesse to the truth . Secondly , his testimony was confirmed by his death , and it was for a divine and supernaturall truth . And lastly , for the glory of God ; all which concurred in the death of Sampson , Reasons proving that Sampson died in the favour of God. and the Lord accepted of his prayer , and heard him when hee dyed , and gave him greater strength then before .

How could Sampson be a type of Christ , seing hee committed many great sinnes ?

Many were types of Christ , but not in their sinnes . Quest. Tichonius in his rule set downe by Augustine , saith , Ab his enim , vel removenda quoad significationem istam , Answ. peccata ; Men albeit they commit great sinnes , may be types of Christ . vel ea in corporis christi ( quod est Ecclesia ) partes ac membra , quae peccatis interdum contaminantur , transferenda , hee meaneth , that as types of Christ they committed not those sinnes , but as members of the Church they sinned ; and the sinnes should not be transferred upon them as they were types of Christ , but as they were members of the Church . A mans picture doth not alwayes represent the man , Simile . for sometimes the fault is in the wood ; and sometimes in the stone , or paper , and sometimes in the collours , and sometimes in the unskilfulnesse of the painter ; yet it is the picture of that man which it representeth : so although there be defects and wants in the types of Christ , yet they may be types of him . Now if Sampson had beene a selfe murtherer , the Apostle would never have reckoned him up amongst the faithfull .

A man is bound by lawfull meanes to seeke the preservation of his life ; the Hebrewes call this Vivificare , VIVIFICARE quid apud Hebraeos . & notat actum continuum , non inchoatum , that is , it signifieth the preservation of life , but not the beginning of life , as Num. 22.33 . I should have killed thee , sed asinum vivificassem , that is , I should have kept the asse alive . So Num. 37.15 . Num vivificastis omnem foeminam ? that is , have ye preserved the women alive , So Luc. 17.34 .

A man is guilty of selfe murther , when he spendeth the meanes prodigally which should entertaine his life ; A man is a selfe murtherer when he spends his meanes that entertaines his life . wee have a naturall life , and a spirituall life , the meanes which entertaine our naturall life are called our life ; When thou besiegest a towne , thou shalt not cut downe the fruitfull trees , Arbor enim agri homo est , for the tree of the field is man , Deut. 20.19 . that is , it is the meanes which intertaines the life of man . So Proverb. 27.27 . Life put for the maintenance of the life . It shall be life to thy maides , that is , maintenance . So in the Gospell it is said , that the poore widow cast into the treasury 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , her whole life , that is , her whole substance . Mark. 12.44 . So the woman having an issue of blood twelve yeares , spent her living upon the Physitians . Luc. 8.43 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , her whole life : So Eccles. 6.8 . The poore walking before the living ; marke the opposition , Poore and living , for living and dead ; the poore are judged as they were dead civilly , because they want the comfortable meanes to entertaine their life ; when men do prodigally waste the meanes which should entertaine their life , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab α & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 salvo , est vitium quando exceditur modus . this the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if yee would say , non salvatio sui ; such a one was that forlorne sonne , Luk. 15.13 . Who wasted his substance with riotous living , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The life taken for the spirituall life . Our life is also taken for our spirituall life , and when wee have not the care to entertaine the grace of God in our selves , then wee are said to be murtherers of our soules , and when wee neglect the meanes of our salvation , such as those , Num. 16.38 . are called peccatores in animam suam , sinners against their owne soule ; the life of the soule is a more excellent life , then the life of the body ; the life of nature is seated but in the blood , Vita est in sanguine , the life is in the blood , Gen. 9. but our spirituall life is in the blood of Christ : our naturall life is intertained with corruptible things , Thou shalt not destroy the trees thereof by forcing an axe against them , for thou mayst eate of them ; and thou shalt not cut them downe , for the tree of the field is mans life . Deut. 20.19 . But our spirituall life is intertained by the tree of life , Iesus Christ , therefore this life is called the life of God. Ephes. 4.18 .

The Hebrewes say , that the Ammonites and Moabites who drew the Israelites to idolatrie , and killed their soules , were punished unto the tenth generation , that they should never enter into the Congregation : but the Edomites who killed them with the sword , and the Egyptians who drowned them , were but punished to the third generation .

The conclusion of this is , Conclusion . if it be a great sinne to put out the life of another man , it is a greater sin for a man to put out his owne life , for he must love his neighbour as himselfe .

EXERCITAT . V. Of cruell murther . Commandement . VI. Luc. 33.1 . There were present at that season some that told him of the Galileans , whose blood Pilate had mingled with their sacrifices .

LEt us enquire here , first , why Pilate mingled the blood of the Galileans with their sacrifices ? Secondly , why they propound this question to Christ ?

The occasion why Pilate mingled their blood with The cause why Pilate killed the Galileans . their sacrifices was this ; when the Romans had subdued the Iewes , they laid grievous taxations upon them , and they sent their Publicans abroad dayly to exact of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Exactores . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 collector tributorum a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 colligere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Peccatores and therefore they called them Nogeshim , exactores , in the Syriack , Gabbi , collector tributorum , from the Syriack word Gabha , which signifieth to gather tribute or tole ; they hated them so , that they called them sinners , and they would not marry with them ; therefore they said , nè contingat tibi uxor quae sit aliqua è publicanis , and they would not eate with them , nor converse with them ; because the Publicans handled the Iewes so hardly , they hated both them and the Romans exceedingly ; How Iudas of Galilie drew people after him , and taught them that that they should obey no King but God. and one Iudas of Galile , Act. 5.37 . In the dayes of the taxation , rose up and drew away much people after him ; he taught those that followed him , that they should acknowledge no other King but God , and that they should have no other Lord but God himselfe ; and he reasoned this wayes , thou shalt worship the Lord thy God , and him onely shalt thou serve ; therefore all civill honour is forbidden to bee given to Kings ; not unlike to that conclusion of the Pope , the spirituall man judgeth all things , and he is judged of none ; therefore the Pope and the clergy are exemted from all civill authority .

Augustus appointed a dayly sacrifice for himselfe . Philo in his booke de legatione ad Caium , testifieth , that Augustus upon his owne charges appointed a dayly sacrifice for himselfe in the temple ; and Theophylactus writing upon Act. 5. sheweth that this Iudas Galilaeus forbad that any should sacrifice for the Emperour ; Pilate when hee saw these Galileans ( who were the followers of Iudas Galilaeus ) sacrificing , hee came upon them and killed them , and mingled their blood with their sacrifices ; because they forbad to sacrifice for Caesar . Some came and told Christ what Pilate had done to these men , and they thought that these men were greater sinners then others , for those who are cut off by the sword , men thinke that they are greater sinners then others , and that they die not well ; but a man may die a violent death , and yet die in the favour of God ; a sudden death is not alwayes a bad death , Iobs sonnes died suddenly , but to the wicked it is a bad death . Iob. 34 20. and Iosias was killed in the battell , A violent death not alwayes a bad death . and yet the Lord saith , I will gather thee to thy fathers , and thou shalt be gathered to thy grave in peace . 2 King. 22.20 .

Now for Pilates cruelty , The exaggeration of Pilates cruelty . it may be exaggerated by many circumstances : First , who did it , when he did it , where he did it ; for actions are accounted either good or evill , not onely from the object and end , but also from the circumstances ; for even as in the naturall body , it is not enough to bee a perfect man , and want no member , but also that he have colour , proportion , and straightnesse , which doe grace the body : So an action is not good , unlesse all the circumstances concurre ; but it is accounted as an evill action , if any circumstance be wanting ; therefore Thomas saith well , Thom. 2.2 . quaest. 3. ad 1. Bonum non nisi ex integra causa constare , malum vero ex quocunque defectu consurgere . When many circumstances concurre in an evill action , they aggravate the sinne very much , as the Israelites , Ezek. 23.37 . committed spirituall adulterie with their Idols , they sacrificed their children to Moloch ; they defiled the Sanctuary with blood , and they defiled it with bloud upon the Sabbath day . There were many circumstances to exaggerate Pilates fact ; First , that a Magistrate should kill so cruelly , this was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 trucidare . Mat. 10.28 . Great cruelty in Pilate to kill those , he being a Magistrate . and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 interficere . Secondly , the place exaggerates the fact , being done in the temple . When Athaliah was to bee killed , Iehojada the Priest commanded to carry her forth without the ranges . 2 King. 11.15 . that is , without the precinct of the temple , he would not have her bloud shed neare the temple to defile it , this murther came nearest to Zacharies murther , Great cruelty to kill them in the temple . who was killed betwixt the porch and the Altar , which was nearer to the holiest of all then the Altar ; he killed them in the temple publikely in the sight of all men , Thomas saith well , Occultatio peccati , quae est simplex circumstantia peccati , diminuit & nou auget peccatum ; tum quia signum verecundiae , & qui manifestè peccat , When the hiding of a sin diminisheth sin . cum agit , tum docet ; that is , the hiding of the sinne which is one circumstance that concurreth in the sinne , it doth not aggravate the sinne , because it is a signe of shamefastnesse , and hee that committeth a sinne publikely , he both doth it , and teacheth others to doe the like . Esay . 3.9 . they proclaime their sinnes as Sodome , that is , they shew them out and hide them not . Sed quando occultatio peccati est causa peccati , non diminuit sed auget & constituit novam speciem peccati , as it is in secret theft , fraud , or deceit ,

Thirdly , to kill them that were not under his jurisdiction ; for the Galileans were under the jurisdiction of Herod , so to kill them at the altar which was the place of refuge , when they were now begging pardon for their sinnes , this aggravateth the sinne more .

Ob. If it be said that Pilate was an heathen , and had no respect to the altar .

Answ. The heath●● carried g●eat reverence to the Altar . See what reverence the heathen carried to the Altar , for when any person fled to the Altar for refuge , they would never kill him there , if hee refused to come out from the Altar , Turnebi adversaria . they would smoake him out , and if that would not serve the turne , they would close him up in the temple that hee might famish there , and that the heathen had alwayes a respect to the Altar of refuge , we may see it by the history of Amyris .

Amyris being sent by the Sybarites to the oracle of Delphos , Sail●s in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to consult how long their Common-wealth should stand ; it was answered , that it should continue ever untill they reverenced man more then the gods ; hee seeing one day a slave beaten by his master , and flying to the altar of refuge , yet his master spared him not there ; then the slave fled to the tombe of his masters father , and then his master spared him ; which when Amyris perceived , presently he went and sold all that he had , and went and dwelt at Peloponesus ; for now I see , said hee , that men are more reverenced then the gods . By this we may see what regard the heathen had of old to the altars , and what a barbarous cruelty was this in Pilate to kill these poore Galileans , when they were sacrificing .

The conclusion of this is , Conclusion . that the Lord abhorreth all murther , but especially cruell murther , committed openly in the sight of God and his people .

EXERCITAT . VI. How the Lord enquireth for blood and punisheth it . Commandement . VI. Psal. 9.12 . When hee maketh inquisition for bloud , he remembreth them .

THe Lord enquireth for bloud , God first enquireth for blood , and then punisheth it . and then revengeth it . First , hee enquireth for bloud : Gen. 4.9 . And the Lord said unto Cain , where is Abel thy brother ? So Gen. 42.22 Behold now his blood is required at our hands . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quaesivit sciscitatas , percunctatus est . Daresh , est summo judicio inquirere , to search diligently .

The Lord requireth this blood , God requireth the blood of man from reasonable , unreasonable , and senselesse creatures . at the stones and timber of the house . Habak. 2.11 . and at the hands of a beast , Gen. 5.9 . and at the hands of a man , that is , of a common man , and at the hands of a great man , and at the hands of a mans brother : and hee enquireth after the blood , from the shedder of the blood , to the author or first cause ; there was the hand of the Ammonite that killed Vriah ; God searcheth out blood from the shedder to the first inventer . there was the hand of Ioab that set him in the forefront of the battell , and there was the hand of David that invented this : yet Nathan passed by them all , and said to David , Thou hast killed Vriah the Hittite with the sword . 2 Sam. 12.9 . So there were the false witnesses who testified against Naboth and stoned him , and the false Iudges who condemned him , and then Iezabel the Queene , and last the King , who sealed all with his signet : and yet it is said , that Ahab killed him . 1 King. 21.19 . Hast thou killed and taken possession ? The Lord sayes , Num. 32.23 . Your sinnes shall find you out ; The guilt of sinne leaveth such a scent behind it , that the punishment followeth it and findeth it out , even as the dog by the scent findeth out the Hare , and as the hew and cry followeth the murtherer ; How a mans sinne findeth him out . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cubavit , excubavit , proprie bestiarum est . so doth the revenging hand of God follow the sin of murther home to the doore of him that committed it . Gen. 4.7 . Sin [ Robhetz ] lyeth at the doore , that is , the guilt of sin , as a mastive dog lyeth at the doore . Deut. 31.17 . Many evills and troubles shall find them ; man findeth out sinne first , and sinne findeth him out againe . And see how the senselesse creatures discover the blood and enquire after it ; Iob saith , Let not the earth cover my blood . Cap. 16.18 . When sense is given to heaven and earth , then the Lord signifieth by this , Why is sense attributed to senselesse creatures . that this sinne is such , that it inverteth the nature of the senselesse creatures settled by God : and therefore they seeke to bee revenged of this sinne , and cry out for a vengeance , which is spoken of such sinnes in the Scriptures which must presently bee punished without any delay .

As the Lord searcheth and enquireth for the blood , so hee revengeth it , God revengeth blood when he hath searched it out . when Zachariah was killed betwixt the porch and the altar , what said hee ? The Lord looke upon it , and require it . 2 Chron. 24. and the Lord answered to his request , Luc. 11.51 . How hee revenged the blood of Zachariah . I say unto you it shall be required . A yere was scarcely past when the Princes who condiscended to this bloudy murther , were all killed by the Assyrians , and the King himselfe was wounded , and there hee died ; see how the Lord revenged this blood .

And we see this more evidently in David . 2 Sam. 12.9.10 . Because thou hast slaine Vriah the Hittite , How the Lord revenged the blood of Vriah upon David and his posterity with the sword of the Ammonite , the sword shall never depart from thy house ; which was performed , first , in the slaughter of his sonne Ammon ; secondly , of Absolon : thirdly , in Adonijah ; then in the five sonnes of Iehosaphat . 2 Chron. 21. And of all the sonnes of Ioram except Achazia who was also killed by the King of Iezreel . 2. Chron. 22. And Athalia killed all the Kings seed except Ioas , who was also killed afterwards by his servants . 2 Chron. 24. and his sonne Amaziah was killed , 2 Chron. 25.27 . and Iosias was killed in the battell , 2 Chron. 35.23 . and lastly , the sonnes of Zedekias killed by Nebuchadnezzar , 2. King. 25.7 . see how the sword never departed from his house .

Secondly , God makes the conscience of man to revenge the blood that he hath shed . the Lord maketh the conscience to bee vindex sanguinis , the revenger of the blood ; for when a man hath once committed this sinne , how fearefully doth his conscience torment him ? When Ioab wrote to David that Vriah was killed at Rabba , David thought but lightly of the matter at the first , what wrote hee back to Ioab ? Let not this matter trouble thee , for the sword devoureth the one as well as the other . 2 Sam. 11.25 . But see how this matter troubled him after his conscience was wakened , then hee said that this blood was alwayes before him . Psal. 51.3 . it is verbum forense , alwayes standing up in his face , and pleading against him ; and he prayed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a sanguinibus . that the Lord would deliver him ; [ Middamim ] from bloods in the plurall number , to signifie the greatnes of this sinne ; or because hee was not onely guilty of the blood of Vrijah , Blood a great sting to the conscience . but also of those who were killed with him . Abigail when shee disswaded David from killing of Nabal , 2. Sam. 25.31 . shee said , That this would be no griefe to David , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non crit titubationi aut offenfioni cordi . nor offence of heart to my Lord , in the originall it is , [ Lepukah alemicshol ] it shall be no staggering or stumbling ; the conscience is offended at the remembrance of the shedding of innocent blood , as when a man dasheth his foot against a stone . David when hee remembred this , would not drinke of the water which was gotten out of the well of Bethleem by the hazard of the bloud of men ; see what difference is betweene the conscience wakened and not wakened , and how little David esteemed of shedding of blood in the first case , and how much in the second .

The soules departed desire their blood to be revenged . Thirdly , the soules of those who have beene murthered , cry from the heavens for a vengeance upon those who have murthered them . Rev. 6.10 . How long Lord holy and true , dost thou not judge and revenge our blood upon those that dwell upon the earth ? this crying of the soules is not from sinfull passion , Absolute desires without sinne shall be granted . as the Apostles desired that fire might come from heaven and burne the Samaritans , Luc. 9.54 . but this desire of the glorified soules is without sinne ; and all desires without sin , which are absolute desires , must be fulfilled ; I say absolute desires , because Christ desired without sinne that the cup might passe from him , but it was not an absolute , but a conditionall desire : but absolute desires must be fullfilled ; this is one of the grounds of the resurrection , because the soules now without sinne , A ground of our resurrection . doe long to be joyned to their bodies againe , therefore it must be granted to them .

The conclusion of this is , let us pray with David to keepe us from blood , and let us study to wash our hands in innocencie , that wee may compasse the Lords altar , Psal. 26.6 . and that the Lord would not gather our life with bloody men , vers . 9.

EXERCITAT . VII . De inculpata tutela , How a man may lawfully defend himselfe . Commandement . VI. Exod. 21.2 . If a theife be found breaking up , and be smitten that he die , there shall be no blood shed for him , if the Sunne be risen upon him there shall be blood shed for him .

WE have spoken of unlawfull killing , which is murther ; now it remaineth to speake of lawfull killing , and the first branch of this is , inculpata tutela , and the second is casuall slaughter .

God commandeth that a man should not kill his neighbour ; and secondly , that he should preserve himselfe ; First , that hee should not hurt his neighbour .

Man is considered sixe manner of wayes . First , Man is considered sixe wayes . as hee is a Christian ; secondly , as he is a Magistrate ; thirdly , as he is a Souldier ; fourthly , as he is a Citizen ; fiftly , as hee is a Moralist ; and lastly , as hee is the worke of nature .

In his first estate he is considered as a Christian , As a Christian how he is to behave himselfe . and then hee must lay aside all hatred : it is naturall for a man to love his friend , and it is naturall to him in his corrupt estate to hate his enemy : but it is a worke of grace when a man pardoneth injuries done unto him . The Lord commended Salomon much for this , That hee sought not the life of his enemies , 1. King. 3.11 .

〈◊〉 a Magistrate . Secondly , man is considered as a Magistrate , and then , Hee beareth not the sword in vaine , Rom. 13.6 . but hee must remember that it is gladius Dei , & Gideon● : the sword of the Lord and of Gideon , Iudg. 7.20 . and hee is the Lords sword-bearer : his part is to institute good laws , and put them in execution for punishing of transgressours .

As a Souldier . Thirdly , a man is considered as hee is a Souldier , and then hee is reputed to be without honour , if he fight not for the wellfare of his own country , and seeke not to repaire the wrongs done unto it .

As a Citizen . Fourthly hee is considered as a Cittizen , and here he is bound to seeke redresse of his wrongs by the law , and not to revenge himselfe .

As a Moralist . Fiftly , hee is considered as a Moralist , then it is more honourable for him to overcome his passions , than for him to overcome a strong city , Prov. 16.32 . and in this consideration hee should be more carefull not to doe a wrong , then not to receive a wrong .

As the worke of nature . Sixtly , hee is considered as the worke of nature , and then hee should be farthest from revenge ;

Let us consider how nature bringeth forth a man , and that will teach him to doe no wrong to his neighbour : the Apostle , 1. Cor. 11. taketh an argument from nature , Doth not nature teach you that it is unseemely for a woman to be shaven ? So nature teacheth a man in his first creation and birth to be a peaceable creature , because she bringeth him forth without weapons .

Obj. But by this reason yee may say that a man may not defend himselfe against injuries , because nature bringeth him forth without weapons .

Answ. Nature still seeketh the preservation of it selfe , and that which nature affordeth not to a man for his preservation , art must helpe it . Example , Nature seeketh helpe from nature to defend it selfe . nature bringeth forth a man naked , now because of the injury of the weather , and the uncomelinesse of the body since the fall , nature seeketh art to helpe her , to make cloathes for a man to cover his nakednesse , and to defend himselfe from the injury of the weather ; so doth it for weapons defensive , but never for offensive in the first place : the hand of man is given to him for the safety of himselfe , but not to wrong his enemie , 1. Sam. 25.26 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Servavit manum tuam tibi . Servavit manum tuam tibi , Hee hath reserved thy hand to thy selfe : not that thou shouldest kill Nabal with it , but that thou shouldest defend thy selfe from Saul , who is pursuing thee to take thy life .

When men use their strength to wrong one another , see how the holy Ghost speaketh of them , Dan 11.40 . When hee describeth the combat betwixt the king of the South , and the king of the North , hee bringeth them fighting like two beasts , ARIET ARE quid . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 petijt , impetijt cornibus , proprie de arietibus dictum . and they are said [ arietare ] to push with their hornes like two rams : when men goe this way to kill one another , abusing their naturall strength , they are like unto beasts which push at others , and therefore in this case , Let him not beast who putteth on the harnesse , as hee who putteth it off , 1. King. 20.11 .

Secondly , a man is to defend himselfe : and in necessity the Lord maketh him a Magistrate : and as in necessity all things are common for the safety of the life of man , A man in necessity is a magistrate to defend himselfe . that a man may goe to his neighbours vineyard , or his field , and eate so much as will satisfie his hunger ; so in necessity the Lord maketh a man a Magistrate to defend himselfe , when hee can have no other meanes to save himselfe . And here wee must put a difference betwixt him , qui infert injuriam , & qui propulsat injuriam , he must defend himselfe , but not wrong his enemie , that must be his chiefe intention : and a second intention , if hee can have no other meanes to save himselfe , then he becometh a Magistrate in that case : and hee must take heede here first , that hee seeke not revenge ; A man must not seeke revenge . for , Vengeance is mine , saith the Lord , Rom. 12.9 . therefore David saith , The Lord avenge me of thee , but mine hand shall not be upon thee , 1 Sam. 24.12 . So Prov. 20.22 . Say not I will do to him as he hath done to mee , Ier. 50.15 . Take vengeance on her , as she hath done , so do thou to her , here the Prophet leaveth the revenge to God.

Obj. And if it be alledged that Sampson said , As they have done unto mee so have I done unto them , Iud. 15.11 . therefore men may revenge themselves upon others , who have wronged then .

Answ. Wee must put a difference betwixt a Magistrate who beareth not the sword in vaine , Rom. 13.4 . and those who revenge their wrongs heroico instinctu , as Phinheas , Sampson , and Ehud ; from those who follow their owne particular revenge , for They know not of what spirit they are , Luc. 9.55 .

What a man must doe before kill or be killed . Before a man be brought to this necessity either to kill or be killed : first hee is to flee , and secondly to defend himselfe by all meanes possible , but not to pursue , if he be rid of his enemie .

Navarrus E. 15. 4. Soto ar● . 8. 9. 5. d d. in l. ut vim . &c. First , hee is to flie , Matt. 10.23 . But when they persecute you in this city , flee yee into another , therefore that tenent of Navarrus is most false , cadem recte admitti putat ut alapa vitetur , & ad honorem recuperandum ; & Soto , defensio cum intersectione est licita , quia fuga est ignominiosa .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●imite cum in sorib●s id est , si●●ite cum extra s●pta , ne ingressus irritat in me . As hee is bound to flee to defend himselfe , so hee is bound to hold off the injury : when Iehoram King of Israel sent a man to take Elisha , Elisha said ; Shut the doore , and hold him fast , at the doore , 2. King. 6.23 . it is not well translated , Handle him roughly , he was onely to save himselfe here .

Now when he hath used all other meanes , and cannot save his life otherwise ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Si in effossione , vel cum effossionis instrumento then necessity in that case maketh him a magistrate . If a theefe be found breaking up , and be smitten that hee die , Exod. 22.2 . if hee be found breaking up , [ im bammahhthereth , Lex 12. tabularum vetat furem diurnum occidi nisi telo se defendat ] but it is better translated , cum perfossionis instrumento , if hee come with an instrument in his hand to breake up the house , now in such a case the Lord saith , if hee be killed , then hee who killed him was free of his blood ; because it was in the night time , and there was none to helpe him ; and it could not be knowne whether hee came to rob or to kill ; when David came to seeke support of Nabal , hee gave him a churlish answer , and said , That many men now a dayes breake from their masters , 1. Sam. 25.10 . but Abigail saith of David , A man fighteth the Lords battell when hee defendeth himselfe . that hee fighteth the battels of the Lord , vers . 28. what battels of the Lord had hee fought ? he was not entered into the kingdome , he onely defended himselfe in fleeing from Saul , and this Abigail called a just defence , and saith that hee did fight the battell of the Lord .

When Christ sent his Disciples abroad in their first expedition , hee forbad them to take a staffe with them , Matt. 10.10 . that is , such a staffe as might hinder them in their way , but take onely a light rod with them , no staffe of defence : but when hee sent them forth afterwards , he saith , Hee that hath not a sword , let him sell his garment and buy one , Luc. 22.36 . and the Apostles seeme to have carried swords in their defence , and although these words contained not a precept , The Apostles carried weapons to defend themselves . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sira vel gladius . yet they are taken from the common custome , as the opposition of the former times implyeth ; and this sword ( or if ye will translate it , a sacrificing knife , as some doe ) they were to use onely in defence of themselves , and not to wrong others , and therefore Peter when hee smote off Malchus eare , Christ said to him , Put up thy sword in his place , for all they that take the sword shall perish with the sword , Matt. 26.52 .

Ob. Esay . 2.4 . They shall beat their swords into plough-shares , and their speares into pruning bookes ; therefore it may seeme that under the Gospell , men may not use a defensive weapon .

Answ. This prophesie is onely to be understood thus , that under the Gospell , people should live more peaceably after their conversion then when they were Heathens and Pagans . Secondly , some understand the prophesie to be interpreted with this condition , the state of the Church shall be such , when all nations shall receive the Gospell , and live as Christians should do that then there shall be no warres ; and this they thinke shall be fullfilled after the conversion of the Iewes .

Ob. Matt. 5.39 . Resist not evill , but whosoever shall smite thee on the right cheeke , turne to him the other also : and if any man will sue thee at the law , and take away thy coat , let him have thy cloake also : Therefore it may seeme that it is not lawfull for a Christian to defend himselfe .

Answ. How these words , Mat. 5.39 . are to be understood . There is no place in the Scripture which hath beene more mistaken then this : Iulian the Apostate abused this Scripture , when hee would boxe the Christians upon the one cheeke , hee would bid them hold up the other also ; but Christ in this place is not speaking of every sort of injury , but of light injuries , such as are a boxe , or a blow , or loosing of a coat , or cloake ; hee taketh not away all judicatories here ; his meaning is onely that wee should be patient in lighter offences and wrongs , and to remit something of our right in such things as wee may recover , We may remit something of our right , for keeping of peace . and not to stand punctually in every thing , this is that which the Gospell teacheth . So to goe two miles with a man if hee compell thee , but not an hundred : so not to stand for a coate or a cloake ; but if a man should take all that thou hast from thee , then thou art to resist him , and seeke remedie by order of law . So the words following , give to him that asketh thee , and from him that would borrow of thee , turne thou not away , vers . 42. Wee should be patient in suffering of injuries . if these words should be extended to the farthest , there were nothing more hard , and it would be contrary to that , 2. Cor. 8.13 . For I meane not that other men be eased , and ye burdened . When hee biddeth them hold up the other cheeke , it is not meant literally here , but his meaning is , that they should be patiene in suffering of injuries , Lam. 3.30 . Christ suffered patiently , yet held not up the other cheeke when hee was smitten . Hee giveth his cheekes to him that smiteth him ; that is , he suffereth patiently . Christ himself when he was smitten , did not hold up the other cheeke , but said , Why smitest thou mee ? Ioh. 18.23 . therefore the words are not to be taken literally , but are to be understood that we should carry a Christian heart , ready to forgive , and not to prosecute all injuries , and to remit something of our owne right at sometimes for the Gospels sake . They say in the Schooles , Morall vertues may suffer extention . that Virtus moralis non consistit in puncto mathematico , but habet suam latitudinem ; it may be farther extended : so when those Christian vertues are required , they are not so required that they suffer no sort of extention ; ye may spare your cloake , or your coate , but if they would spoile you of all , yee are not to yeeld to that : Paul forbiddeth the Corinthians to goe before Heathen judges to plead ; but yet Paul being enforced , appealed to Caesar . The Gospell taketh not away lawfull meanes of defence . So that the Gospell taketh not away lawfull meanes from a man to defend himselfe , but onely sheweth when , and how hee should use those meanes , and how he should forbeare to seeke to be repaired of light injuries .

Rom. 12.19 . Avenge not your selves : Ob. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

When hee forbiddeth them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to avenge themselves , hee forbiddeth them not to defend themselves , Answ. God forbiddeth to revenge , but not to defend and the words going before shew this , Requite not evill for evill ; this is the description of unlawfull revenge , and not of lawfull defence , and hee giveth the reason , Vengeance is mine , and I will repay , saith the Lord ; and Christ saith , Shall not God avenge his owne elect ? Luk. 18.7 .

Conclusion . The conclusion of this is . Necessity armeth a man to defend himselfe , but not to kill his neighbour , this is called Gravis necessitas , Necessitas Extrema . Gravis . but if it be extrema necessitas , then hee is armed , not onely with defensive , but also offensive weapons : but many men extend this necessity too farre , when it is neither extrema necessitas , nor gravis necessitas .

EXERCITAT . VIII . Of casuall slaughter , and who were admitted to the city of refuge . Commandement . VI. 2 Sam. 14.4 . And when the woman of Tekoah spake to the King , she fell on her face &c.

THe sixt Commandement commandeth to cut off the guilty murtherer , so it appointed cities of refuge for casuall slaughter , or for those who in sudden passion had killed a man , such were sheltered in the city of refuge ; but the voluntary or wilfull murtherer was not sheltered in the city of refuge .

Agere Ignoranter . Ex ignorantia . Wee must put a difference betwixt these two , agere ex ignorantia , & agere ignoranter , to doe a thing of ignorance , and to doe a thing ignorantly : to doe a thing ignorantly is to doe a thing that wee are ignorant when wee are in doing of it ; but yet ignorance is not the proper cause why we doe it , but some other bad accident which draweth on the ignorance , as Lot when hee lay with his daughters , here he did it ignorantly , but yet his ignorance was not the cause of his sinne , but his drunkennesse which drew on his ignorance : but hee is said to doe a thing through ignorance , when his ignorance is the chiefe and the principall cause of his action , as when a man was felling wood , his axe head fleeth off and killeth a man ; here hee killeth a man of ignorance , this ignorance is the chiefe and principall cause of the action ; it was not accersita ignorantia , Ignorantia Accersita . Simplex . sed simplex ignorantia , he drew not on this ignorance , but it was simple ignorance , hee that killed a man of ignorance was admitted to the citie of refuge , but not hee who killed a man ignorantly .

There are three sorts of actions of men ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the first are done deliberately , the second in sudden passion , the third by chance ; the first are violent injuries and wrongs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and these were not protected in the cities of refuge ; the second were the actions which were done in sudden passion , and these were admitted to the cities of refuge ; as the woman of Tekoahs two sonnes went to the field , and the one of them killed the other upon a sudden , and the woman said unto the King , Remember the Lord . 2 Sam. 14. that is , the law of the Lord , that hath appointed cities of refuge to protect such , that the revenger of blood kill them not . The third were casuall actions , when a man was killed by chance ; as they who kill unawares , and unwittingly . Iosh. 20.3 . and these were admitted to the cities of refuge .

Men doe things either voluntariè willingly , invitè against their will ; ex partè invite , or non invitè . First , when one committeth murther willingly , then he was not admitted to the citie of refuge . Secondly , Agere Voluntarie . Invite . Ex parte invite . Non invite . when he killed invitè , against his will , then hee was admitted to the citie of refuge , because this was ignorantia invincibilis , inevitable ignorance ; as if a man had beene f●lling wood , and his axe head had flowne off and killed a man. Thirdly , ex parte invite agere , as when a man in sudden passion had killed his neighbour , and he was admitted to the citie of refuge . Fourthly , non invite agere , this commeth ex ignorantia concomitante . Example , Mutius Saevola intended to kill the King , he missed the King , and killed another in steed of him , and when it was told him , hee was sorry that hee had not killed the King , hee did not this ex ignorantia antecedente , sed ex ignorantia concomitante , and the fact was not involuntarium , he did it not invitus , but non invite ; and such a man was not admitted to the citie of refuge .

A man killeth three wayes . A man killeth three manner of wayes ; First , when the heart killeth and not the hand ; Secondly , when the hand killeth and not the heart ; and thirdly , when the heart and the hand killeth . When the heart killeth and not the hand , that commeth not to be tried before men , when the hand killeth but not the heart , these were admitted to the cities of refuge ; and thirdly , when both the heart and the hand killed , and those were not admitted to the cities of refuge .

Exod. 21.12 . He that smiteth a man that he die , shall be surely put to death ; that is , if he smite him willingly , hee was not protected in the citie of refuge ; the vulgar translation translateth it , qui percusserit hominem velens occidere , morte morietur , what meaneth hee by this , volens occidere , willing to kill ? doth hee meane this ? bee that striketh a man not casually , but willing to kill him ? or meaneth he this ? he who striketh a man , willing to hurt him but not to kill him , and in the meane time he kill him ; doth the law here consider the purpose and intention of the killer onely ? no , but the law considereth here effectum , non affectum , the effect , and not his affection ; whether hee had a purpose to kill him or not to kill him , if he kill him , he is a murtherer . Some doe kill , and intend not to kill ; some intend to strike and not to kill , and yet doe kill ; and thirdly , some intend to kill , and yet kill not ; none of these were admitted to the citie of refuge .

These who killed of ignorance were admitted to the cities of refuge , with sundry caveats . The caveats with which a man was admitted to the citie of refuge .

The first caveat was this , that they behoved to bee in Caveat . 1 a lawfull calling , as he that was felling wood , if his axe head had flown off , & had killed a man , the Lord said in this case that it was he that killed him , and not the man felling wood , who casually killed him ; actions take not their denomination from him who casually doth such a thing , but from him who of purpose doth it . When the children of the Prophets were gathering herbes for their dinner , 1. King. 4. one of them gathered colloquintida , or some poysonable herbe , and put it in the pot ; now if hee had poysoned some of his fellowes through ignorance , he had beene protected in the citie of refuge , Ignorance excuseth a man , who is in a lawfull calling . because he was in a lawfull action ; but if he should have ignorantly killed a man in an unlawfull action , then this ignorance should not have excused him . Example , if a man had strucken a woman with child not knowing that shee was with child , and the child had died , hee would not have beene protected in the citie of refuge , because he was in an unlawfull action : So if he had bin in an unprofitable action , as if hee had beene mowing grasse upon the house top . Psal. 129.29 . and a stone had fallen downe and killed a man , this ignorance would not have excused him , because he was in an unprofitable action , for men use not to mowe grasse upon the house top : So if hee had killed a man ignorantly in his sport or pastime , res licita & seria casum excusat , res vero illicita & jocosa casum atrociorem reddit . When a man is about a lawfull action or earnest businesse , hee is excused if he kill casually , but if he be in sport or about trifles , then he is not excused .

Caveat . 2 The second caveat is , that hee ought to bee circumspect in his lawfull calling ; and this is called debita advertentia , if the axe head had usually flowne off before , and he had killed a man , then hee was not protected in the citie of refuge , because hee had not used all meanes possible to make the head of the axe fast ; the like wee see in the pushing oxe . Exod. 21. If the oxe used to push , and his master kept him not within the house , and then if hee kill a man , his master was to die for it , and the citie of refuge saved him not .

Caveat . 3 Thirdly , if hee had an instrument in his hand which was not a fit instrument to kill a man , as if he had a little pebble stone in his hand , or a smale rod ; if a man had died of such a stroake , then the man killer was to be received within the citie of refuge , but if hee smote him with an instrument of iron , as with a sword , or dagger , Lapis manus quid apud Hebrac● . then he was to die : So if he smote him with a stone of the hand . 2. King. 9.24 . Implevit mauum arc● . Num. 35.17 . that is , with a stone that filleth the hand , as Rabbi Salomon interpreteth it ; not with a little stone ; so if he smite him with a weapon of wood , and there is a greater restriction of wood then of iron .

Caveat . 4 Fourthly , if he had throwne a stone at a man wherewith hee might have beene killed , and not seeing the man , nor having no hatred at him before , neither sought his harme , if he had killed him , then he was protected within the citie of refuge : in the former caveat , although he was his enemie whom hee killed , yet if hee had no fit instrument to kill him with , hee was excused and protected within the citie of refuge ; in this caveat although he have a fit instrument to kill him , yet if hee saw not the man , or hated him before , and then killed him , then he was admitted to the citie of refuge .

The Lord Deut. 19.9 . promised to them , Three cities on each side of Iordan . when hee should enlarge their bonds , he would give them moe cities of refuge ; this promise was made to them when they were on the west side of Iordan , before they came over the river ; they had three cities assigned to them already , on the east side of Iordan , and he was to appoint other three moe for them in the west side of Iordan ; in all , there were but sixe .

It may be asked , Quest. why there were as many cities of refuge appointed upon the east side , as upon the west side of Iordan ; seeing there were but two tribes and an halfe upon the east side , and all the rest upon the west side , the one was much more spacious then the other ?

Although that which was on the west of Iordan was more large in bredth then the east side , Answ. Why there were as many cities on the east side , as on the west side of Iordan . yet in length they were equall ; therefore he appointed as many cities upon the east side as upon the west : and there may bee another reason assigned , why he appointed as many cities on the east side as on the west , because those who dwelt in the east side of Iordan were farthest from the Temple , and the meanes of Gods worship ; and therefore were more cruell , and readier to shed blood ( as borderers are ) and to obviate this ; the Lord appointed three cities of refuge , on the east side of Iordan .

In what citie was the case of casuall slaughter tryed , Quest. whether in the cities of the Levites , or in the next citie where the slaughter was committed ?

The man when hee killed , Answ. hee fled to the citie of refuge , that is , to one of the three cities of the Levites ; but when he was to bee tryed , whether he killed casually or not , then he was brought backe to the next citie where the fact was committed , and if he was found innocent , then hee was restored backe to the citie of refuge , where he was to abide untill the death of the high Priest . Num. 35.25 .

Quest. What place of refuge had they when they were in the wildernes .

Answ. They had none but the altar , Exod. 21.14 . and wee see by Ioabs practise that the hornes of the altar was a place of refuge ; The altar a place of refuge . and David seemeth to allude to this , Psal. 27.5 . In the secret of his tabernacle shall he hide me .

Quest. The hornes of the altar being the place of refuge , why then refused Nehemiah to goe into the temple to save his life ? Nehem. 6.11 .

Answ. Because he was a stranger and not a Priest , he might not come neare to that part of the temple .

Ob. But a stranger in danger of his life might have fled to the hornes of the altar .

Answ. Nehemiah knew well enough that this was but a forged danger , and therefore hee might not flie to the hornes of the altar .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Locus conventionis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vrbes conventus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Atriam vel refugium dictumquasi auxilij locus . These cities of refuge were called Gnare hammiklat , locus collectionis ; Num. 35.6 . and Gnare hammugnadah , urbes conventus . Iosh. 20.9 . and Gnazarah , locus auxilij . 2. Chron. 4.9 .

These cities of refuge were appointed to save the man-killer from the revenger of the blood ; & that they might have the safer passage to these cities of refuge , the hie wayes were made plaine , the hills demolished , and the hollow places filled up , and bridges made for them to passe the rivers , & there was an equall distance betwixt them , and they were situated upon the tops of the hills ; and they set up ( as the Hebrewes say ) statuas mercuriales , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Allusion . images by the way , having this inscription upon them [ Micklat ] and the hand pointing to the citie of refuge ; and Iohn the Baptist alludeth to this forme , when he saith , Prepare yee the way of the Lord , make his paths straight . Mat. 3.3 . Christ is the citie of refuge for all poore and ignorant sinners , and the Preachers are statuae mercuriales , who point out this way to the citie of refuge , and sendeth them to the death of Iesus Christ the high Priest . See Esay . 40.3 , 4.

Why were they commanded to stay in the citie of refuge , untill the death of the high Priest ? Quest. for all murther commeth out of the heart . Mat. 15.19 . Why then were these who casually killed , confined within the citie of refuge ?

This was injoyned to them rather as a punishment of their former sinnes , and likewise to teach them , Answ. Why the man-slayer was kept in the citie of refuge untill the death of the high Priest . that Iesus Christ hehoved to purge both their sinnes of ignorance , and sinnes of error ; and wee may see that this was but a ceremoniall law , foreshadowing some other thing to come ; for if a man had killed another twenty yeares before the death of the high Priest , or a day before his death , yet both were released alike at the day of his death ; if yee will respect justice in it selfe , they should not have beene equally punished , and both should not have beene confined a like time in the citie of refuge ; but this was to teach them , that Christs death relieved all sorts of sinners , and as the high Priest was a type of Christ in his person , in his apparell , in his sacrificing ; so was he in his death .

Both Iewes and Proselytes strangers were admitted to the citie of refuge . Num. 35.25 . What strangers were admitted to the citie of refuge . These sixe cities shall be a refuge both for the children of Israel , and for the stranger , and for the sojourner among them . There were two sorts of strangers amongst them ; First , he that was newly converted to the Iewish religion , and he was [ Ger ] and the Seventy translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Proselyte . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secondly , the stranger who dwelt long among them , and he was [ Toshebh ] and the Seventy translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both these were admitted to the citie of refuge ; but an heathen abiding in Gentilisme , such a stranger was not admitted to the citie of refuge .

There fell an accident in Switzerland , a Slatter was slatting a house , the ladder breakes , and hee falling downe killed a man in the street ; A case of casuall slaughter . the mans sonne who was killed , pursued the slatter as the murtherer of his father ; the Iudge demanded whether there was any hatred betwixt him and his father , or not ? he answered , none that hee knew of ; whereupon the Iudge would have absolved the slatter , but the man being more instant for justice , the Iudge ordained that he should goe up upon the top of the house , and the slatter should stand under him , and then he should trie , if hee could kill the slatter , casting himselfe downe upon him ; the young man answered , that he could not hazard his life to kill the slatter , the Iudge replyed , no more would the slatter have hazarded his life to kill your father , wherefore it was but a casuall fact in the slatter , and he being in his lawfull calling should not die for it , and if such a fact should have fallen out in Israel , the cities of refuge should have protected him .

The woman of Tekoahs parable not rightly applyed . The woman of Tekoahs parable was not rightly applied here ; for the widdowes two sonnes went upon a sudden to the field , and killed one another ; but Absolom waited for his brothers death : Cities of refuge were appointed for those who of ignorance killed , or in sudden passion , but not for those who killed in cold blood , the Lord commanded to take such a one from the hornes of the altar : And Ionathan , the Chaldee Paraphrast paraphraseth it thus , although hee be a Priest , and serve at mine altar , thou shalt take him from thence and kill him ; and Targum of Ierusalem , although he bee the Priest which standeth and serveth before me , thou shalt take him from mine altar and kill him ; therefore they conclude , that cities of refuge protected none that were wilfull murtherers .

Conclusion . The conclusion of this is , that the life of man is a pretious thing before God ; and in such a case of casuall slaughter , or when in sudden passion one killeth another , ampliandi sunt favores ( as the lawyer say ) & in poenis benignior interpretatio facienda , they should have the most favourable interpretation of the law , they should have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , legis , the mitigation of the law , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the rigour of the law , and Christian lawes should not be written with blood , as were the lawes of Draco .

EXERCITAT . IX . Whether the revenger of the blood was bound by the Law to kill the man-slayer , or was it a permission onely ? Commandement VI. Num. 35.27 . And [ if ] the revenger of blood finde him without the borders of the city of his refuge , and the revenger of blood kill the slayer , hee shall not be guilty of blood .

IT is commonly holden , that this was onely a permission , that the revenger of the blood might kill the manslayer : but if wee shall weigh the circumstances well , set downe in the text , wee shall see that it is a commandement , and not a permission : and that it was not onely lawfull to kill him , but that he was bound to kill him , as a Iudge is bound to kill malefactor : if hee was found to be guilty of murther , then hee was given over into the hands of the revenger of blood , and hee killed him . Num. 35.2 . Deut. 19.12 . So if hee was found innocent , if the revenger of the blood did finde him without his city of refuge , hee was bound also to kill him ; this was not a permission to kill him , as the law of divorce was permitted for the hardnesse of the peoples hearts ; but there is more here , a commandement is set to him , as a Magistrate , that he should kill him ; and as the Magistrate might take no bribe to let the murtherer goe free ; so might not the revenger of the blood take any satisfaction for him that is fled to the city of refuge , The revenger of the blood might take no satisfaction from the killer to let him go free . that hee should come out of it againe , and dwell in the land , untill the death of the high Priest , Num. 35.32 . and another reason is added , lest the land be polluted for blood defileth the land , vers . 33. and this the Lord doth both for the greater detestation of the sinne of blood , and that this might be a true type of Iesus Christ ; as there was no regresse for the killer to his owne land , but by the death of the high priest , so there is no regresse for us into heaven , but by the death of Iesus Christ our high priest .

Obj. If innocent blood could not be expiated but by the blood of him who killed , how was it lawfull for the man-slayer to returne to his owne house , after the death of the high priest , seing there was no blood shed here ?

Ans. The death of the high Priest was in the place of shedding of blood , How the murther was expiated without the blood of the manslayer . and the sinne was pardoned in the type , by him , who prefigured Iesus Christ , who truely taketh away sinne .

It was not a permission to kill the manslayer , but a precept . Num. 35.19 . The revenger of blood himselfe shall slay the murtherer , and not , he may slay him , or , it is permitted to him to slay him : so vers. 21. The revenger of the blood shall slay him when hee meeteth him ; and so hee shall take no satisfaction for him , Deut. 19.12 . If it had beene permitted onely to the revenger of the blood to doe this , then if hee had found him without the city of refuge , hee might have spared him , or transacted with him for money ; but this was no wayes lawfull for him to doe , therefore hee might not spare him , but was bound to kill him wheresoever hee did finde him , without the city of refuge .

But he was an innocent man , Ob. why then should there be a commandement given to kill him ?

Although hee was innocent of murther , Answ. yet the transgression of the law , Why the manslayer might be killed if hee was found out of the city of refuge . which commanded him to stay still in the city of refuge , maketh him guilty . Shimei was pardoned of his sin , but under this condition , that he should not go over the brook Kidron , 1. King. 2.37 . but when he transgressed this commandement , hee was killed : so the man that killed casually , was pardoned conditionally , if he had stayed in the city of refuge , but if he had gone out of it , before the death of the high Priest , hee was to die .

The conclusion of this is , if this blood which was shed casually polluted the land of Canaan , wherein the Conclusion . 1 Lord did dwell , Num. 35.34 . as it was Emmanuels land , Esay . 8.8 . much more doth innocent blood cruelly shed defile the land , and maketh the Lord to withdraw his presence from it .

There was no safety to those who were out of Rachabs house , nor no safety to the manslayer out of the Conclusion . 2 city of refuge . So there is no salvation to those who are without the Church ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is our [ gnezerah ] locus auxilij , the place of helpe .

EXERCITAT . X. Why David , a man of blood , was forbidden to build the Temple . Commandement VI 1. Chron. 22.8 . Thou shalt not build an house unto my name , because thou hast shed much blood upon the earth in my sight .

WHen the Lord granted rest to David from all his enemies round about him , hee said to Nathan the Prophet , See now , I dwell in a house of cedar , but the Arke of God dwelleth within curtaines , 2 Sam. 7.2 . but God did not approve of this his purpose to build the Temple : the first reason is , 2. Sam. 7.6 . I have not dwelt in any house since the time that I brought the children of Israel out of Egypt , Why God did not approve Davids purpose to build the Temple . even unto this day : but I have walked in a Tabernacle . So. 1. Chron. 17.4 , 5 , 6. neither did God take this in an evill part , neither found hee fault with any of the Princes of Israel for this , 2 Sam. 7.7 . In all the places where I have walked with the Children of Israel , spake I a word with any of the tribes of the children of Israel , whom I commanded to feed my people Israel , saying ; why build ye not an house of cedar to mee ? but 2. Chron. 22.8 . there is another reason given why the Lord will not have David to build the temple , because Thou hast shed blood abundantly , and hast made great warres , therefore thou shalt not build an house to mee . And Salomon , when he wrote to Hiram , 1. King. 5.3 . Thou knowest that David my father could not build an house to the Lord , for the warres that were about on every side .

It may seeme strange , why the Lord should never have desired a house to be builded unto him , but alwayes delighted in tents since hee came out of Egypt ; how cometh it afterwards , that the Lord expostulateth so with them , that they builded not his house , and that it lay so long unprepared . But the second reason seemeth more strange , thou shalt not build a house to mee , because thou hast beene a man of blood ; What blood is meant here when David is called a man of blood . what blood is meant of here ? meaneth hee of the blood of Vriah , which David shed , or the blood of the Priests which was shed at Nob , whereof hee was the occasion ? 1 Sam. 22.8 . by blood here is meant that blood which hee shed in the warres : Thou hast shed much blood in my sight ; that is , at my commandement , which Abigail toucheth , CORAM DEO , quid in sacro sermone . 1. Sam. 25.28 . disswading David from killing of her husband Nabal , For the Lord will certainly make my Lord a sure house , because my Lord fighteth the battels of the Lord , and evill hath not beene found in thee all thy dayes : as if shee should say , the warres which thou hast undertaken , God himselfe is the chiefe captaine in them : How then could the shedding of blood so staine David , that hee could not build a Temple to the Lord ? The shedding the blood of the enemies of God is most acceptable to God. for as Theodoret observeth well , the shedding the blood of the enemies of God , was most acceptable to him , Esay , 34.6 . when the Levites killed their brethren who committed idolarrie ; Moses saith , Consecrate your selves to day to the Lord , every man upon his sonne , and upon his brother , Exod. 32.29 . Allusion . where there is a cleare allusion to the consecration of Priests , and the Priests that day when they were consecrate , the blood was put upon their thumbe , and their toe , Exod. 29.20 . So that day on which the Levites killed their brethren , the blood did consecrate their hands ; and defiled them not . David , when hee killed the enemies of the Lord , there was nothing to defile his hands here , but then hee washed his hands in innocencie , and then hee offered a most acceptable sacrifice to God : why then should hee have beene forbidden to build an house unto the Lord , because he was a man of blood ?

The reason why God would not have David to build the Temple . The reasons why the Lord would not have David to build the temple were these : the first reason was this , the Lord from that time , that hee brought his people out of Egypt , was called their great commander , and leader , and then hee b●●● to call his people an hoast , Exod. 7.4 . Extendere manum imperatoris Signum . That I ma● 〈◊〉 out mine armies , my people the children of Israel out of Egypt , by great Iudgements , and with a stretched out arme : this stretching out of the arme was a signe which the commander gave to the souldiers . Iosh. 8.18 . therefore in that battell which Moses fought against the Amalekites , Exod. 17.18 . hee held up his hands , as a commander or generall of the field ; and so the Lord stretched out his hand , and gave a signe to all the frogges and lice , his armies , to fight against Pharaoh , and so hee promised that hee would redeeme them with a stretched out arme : now when hee had his people in the wildernesse as his armie round about him , God was amongst his people as the Emperour amongst his Souldiers . hee commanded to make a tabernacle for him , which he would have pitched amongst the midst of his people , as the Emperors tent is amongst his souldiers , Num 2 3.

After that they had entered into Canaan , they had warres all the dayes of Ioshua , cap. 3.7 . the Lord said to them , Ye shall know that the living God is amongst you ; even as the Emperour is among his souldiers in his tent . And as all the time of the Iudges , the arke dwelt under curtaines ; so likewise in the daies of David it dwelt in a tent , and all this while they stood in need of a valiant and couragious Captaine , God himselfe to be their generall , and this Vriah acknowledged , 2. Sam. 7.6 , 7. the arke and Israel and Iuda abideth in tents ; Shall I then goe home to mine owne house , and lie with my wife : This was the reason why God would not have David to build the Temple , for the warres were not yet ended .

But 2. Sam. 7.1 . It is said , Ob. that The Lord had given him rest round about from all his enemies ; it might seeme then , that now the Lord needed not to lodge any longer in a tent .

Although David had peace with his enemies round about without , having overcome them , Answ. David had peace with forraine enemies but not in his owne kingdome . yet the kingdome was not setled within ; therefore it was not time yet for the Lord to have his house builded , but to dwell still in a tent as hee did before , but the time was shortly to come when all his enemies should be put under , and then the people should enjoy the fruits of peace , The Lord promised a peaceable king to the Israelites . and then he promised to them a peaceable king , who needed not to goe abroad to fight his warres , but should live peaceably at home with them in Ierusalem ; then the Lord said , that hee would quit that warfaring life , and his tent , and have a Temple built unto him , where hee might dwell , and for this end , Why the Temple is called the house of God. hee made choice of a peaceable king to build it : hence wee may see , why the Temple is called the house of God , and his resting place , Psalm . 132. ●3 . The reason then w●y the Lord would not have David to build his Temple was this , because the warres were not yet ended , and the Lord would dwell still yet among them in the Tabernacle , as in a tent .

There was another cause why the Lord would not have David to build the Temple , Why God would have his Temple built by a peaceable prince . because he was fighting his battels , hee was not a man of peace , he was not a fit type of Christ , the Prince of peace , when hee was fighting the battels ; this was reserved for Salomon , who was a peaceable king , therefore there was not a hammer heard in the building of the Temple , to signifie , that it should be a Temple of peace : where strifes and contentions are , the kingdome of God is never well built ; In that vision of Elijah , there was a winde , and the Lord was not there ; there was an earth-quake , and the Lord was not there ; and after the earth-quake a fire , but the Lord was not in the fire ; and after the fire , a still small voice , and the Lord was there , 1 King. 19.11 .

Conclusion . The conclusion of this is , there is the blood of warre , and the blood of reconciliation ; the Lord would have no blood of warre shed in his Temple , The Temple how built . he would have it builded in a peaceable time , in a peaceable manner , that no hammer was heard in the building of it ; a peace able Prince must build it , no weapon might be carried through it , Marc. 11.16 . no murtherer was protected in it , but was pulled from the hornes of the altar ; no blood was shed in it : when Athaliah was to be killed , Iehoiada commanded to carry her without the ranges , 2. King. 11.15 . And lastly , because the Temple stood upon a hill , there was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a wall builded round about it , that no man might fall over , as there were batlements about the houses , that no man might be in danger when they walked upon their roofes , or bring blood upon their houses , Deut. 22.8 . So the Lord built this wall about the Temple , that no blood might be brought upon his house , but the blood of reconciliation was daily shed in this house , which was a type of that blood , which is the blood of peace , and speaketh better things then the blood of Abel .

EXERCITAT . XI . Of the order of the sixt and seaventh Commandements . Marc. 10.19 . Thou knowest the commandements , doe not commit adultery , doe not kill .

ALL the three Evangelists , Matthew , Mark and Luke , have set downe this history of the young man , asking Christ what he should doe to obtaine life eternall ; Matthew setteth downe the Commandements which Christ biddeth him keep after this manner , Thou shalt not kill , thou shalt not commit adultery , but Mark. 10.19 . and Luk. cap. 18.20 . doe set them downe in this order ; Thou shalt not commit adultery , thou shalt not kill , and the Apostle keepeth the same order . Rom. 13.11 .

Although it be not very materiall in what order the commandements be set downe , when they are not directly intreated of , but when they are cast in by way of answere and illustration ; for wee see the Evangelists , when they handle them but occasionally , they put the first commandement after theft and adultery , yet it is not to be passed by : Mark and Luke keepe this order , Why murther is put before adultery . and the Apostle likewise setteth downe adultery before murther ; the reason seemeth to be this , the Seventy in their translation , set downe adultery before murther , this edition of the Seventy was translated in the dayes of Ptolomeus Philadelphus , and was received by the grecizing Iewes , who lived in Alexandria ; Matthew following the Hebrew text , and writing especially unto the Iewes , keepeth the order set downe in the originall text , in Deut. 5 But Mark who ruled the church of Alexandria , followed the translation which was received there ; and this seemeth to be the reason why Luke and Paul kept the same order . Rom. 13.11 . because they followed the translation which was used amongst the grecizing Iewes ; for although the Greeke translation , which is called complutensis , setteth murther before adultery ; yet the ancient Roman edition , in Exod. 20. hath it this wayes ; Thou shalt not commit adultery , thou shalt not murther . So Philo , and Clemens Alexandrinus doe set adultery before murther : This Philo lived in the time of the Apostles , and then no doubt the Greeke translation was more pure , and deserved more authority , but this Philo first setteth downe adultery , and then murther , and then theft ; and he giveth a reason why adultery is put before murther , because of the filthines of it , S●r●m . lib. 6. and the great and many evils that it bringeth upon the familie . So Clemens Alexandrinus setteth downe adultery first , and then murther ; and Iulian the Apostate who was a reader first in Nicomedia , and therefore could not bee ignorant of the order of the commandements , Cyril . lib. 6. contra Iul. Apostat . setteth them downe after the same manner , neither doth Cyrill the Bishop of Alexandria find fault with him for setting them downe so .

Conclusion . The conclusion of this is : the translation of the Seventy being so generally received in the churches of Alexandria , it is most probable that the Evangelists and Apostles would give no offence to the grecizing Iewes , in things which were not contrary to faith .

Commandement . VII .

EXERCITAT . I. How vile a sinne adultery is . Exod. 20.14 . Thou shalt not commit adultery .

WHen a man sinneth , hee sinneth either against God , against himselfe , or against his neighbour ; the Apostle layeth out this division plainly : Tit. 2.12 . We should live soberly , righteously , and godly , in this present world ; holy before God , soberly towards our selves , and righteously towards our neighbour .

The adulterer sinneth , first , against God ; secondly , against himselfe , and thirdly , against his neighbour .

First , he sinneth against God ; The adulterer sinneth against the three persons of the Trinitie . hee sinneth directly against all the three persons of the Trinitie , against God the Father , God the Son , and God the Holy Ghost .

First , he sinneth against God the father the creator ; The adulterer sinneth against God the father . when God created Adam , hee made him first one , then he made the man and the woman two , and thirdly by marriage , he made the man and the woman one againe ; Adam created one at the first , then was made two and then one . And they two shall be one flesh . Gen. 2.24 . And then commeth the adulterer , and separateth them whom God hath conjoyned and made one .

●e sinneth against the Sonne . Secondly , the adulterer sinneth against God the Son the redemer , Shall I then take the members of Christ and make them the members of an harlot ? 1. Cor. 6.15 . Is Christ divided ? hee is like the naturall mother that will not have the child divided , hee will not have his members , to be made the members of an harlot .

He sinneth against the Holy ghost . Thirdly , the adulterer sinneth against the holy Ghost the Sanctifier , defiling the temple of his body ; and as the uncleane conversation of the Sodomites grieved the spirit of just Lot. 2. Pet. 2.8 . much more doth the uncleane conversation of the adulterer , grieve the good spirit of God.

The adulterer sinneth against himselfe . Secondly , the adulterer sinneth against himselfe ; First , against his owne body . How sinneth hee against his owne body ? He sinneth against his owne body subjectivè , but in other sinnes objectivè ; for in other sinnes the body is but the instrument , and the thing which he abuseth is without the body ; as when a murtherer killeth a man , the wrong and injurie is done to his neighbour ; but when hee committeth adultery , the body is not onely the instrument by which he committeth this sinne , but also the thing it selfe which is abused ; he sinneth against his owne body making it the member of an harlot , and depriving it of the dignity which it had , and by bringing loathsome and vile diseases upon it .

ALIENVS pro inimica apud Hebra●● . So he sinneth against his owne familie , bringing in a strange woman , Prov. 5.9 . Lest thou give thine honour unto others , and thy yeares unto the cruell . and Prov. 5.20 . And why wilt thou my sonne , be ravisht with a strange woman , and embrace the bosome of a stranger .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Spurius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aliona labes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Spurius a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tacere . So he sinneth against the child begotten in adultery , he is called Mamzer , as ye would say , aliena labes , another mans blot ; and the Hebrewes call him Shatuki , from shatak tacere , for when others are praysing their parents , he must hold his peace , because hee knew not who was his father ; and the Iewes call the naturall children the olive and the vine , and the bastard they called the bramble , and the Greekes call them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 contumelia & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stupro , bruta etiam animalia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicuatur cum petulantia sunt & ●as●rva . because they are subject to contumelies . Ioh. 8.41 . We be not borne of fornication : the Physitians call the short ribs costas spurias , or base ribs , the Athenians had a place in Athens called Cynosorgus , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 canis , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Ionick tongue signifieth white , because they offered a white dogge to Hercules : First , they offered a dogge ; quia canes promiscue coeunt , then they offered it to Hercules , because Hercules was a bastard , therefore they used to say to a bastard , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , get you to the judicatory to be tried .

As the adulterer sinneth against himselfe , The adulterer wrongeth his neighbour . so hee sinneth against his neighbour ; First , hee wrongeth the head of the family , taking from him , The wife called the delight of the eyes . her who slept in his bosome , eate of his morsels , and dranke of his cup. 2. Sam. 12.3 . So hee taketh from him the delight of his eyes . Ezek. 24.16 . So he wrongeth the rest of his neighbours children , making them to be suspected of bastardie ; for even as one peece of light money maketh the whole summe to be suspected ; so doth the bastard mak the rest of the children in the family to be suspected . Psal. 128.3 . The children of the house are called olive plants : Children compared to olive plants . why are they compared to olive plants ? as the olive plant will suffer no other graft of any other tree to be ingrafted in the stocke , so cannot the naturall children of the house abide a bastard to be amongst them . Iudg. 9.2 . Thou shalt not inherite with us , because thou art the sonne of a strange woman .

Compare this sinne of adulterie with other sinnes , Adulterie compared with murther . and yee shall see the vilenes of it : a murtherer when he hath committed a murther , his conscience doth sting him after the fact be done , but stollen waters are sweet to the adulterer . Prov. 9.17 . that is , hee hath no remorse for the sin , and he is led like the oxe to the slaughter , or as a foole to the correction of the stocks , till a dart strike through his liver , as a bird hasteth to the snare , and knoweth not that it is for his life . Prov. 7.22 , 23.

Adulterie compared with fornication . Compare this sinne with fornication , and yee shall see the vilenes of it . Chrysostome hath a good comparison to this purpose , Simile . wee excuse saith he the master of a ship , when the ship is cast away by the storme of weather ; but if the ship be brought within the harbour , and then the master of the ship should cast her away , then he should plead no excuse : So saith he , when youth is unmarried , and carried away with the tempests of sinfull lusts , they may seeme to have some pretence or excuse to extenuat their fault , as not being married ; but when they are come within the haven , or safe port of marriage ; what excuse can they have then ?

Adulterie compared with theft . Compare this sinne and theft together ; theft taketh away a mans goods , but whoredome stealeth away oftentimes the right of a mans lands . The theife when hee stealeth , doth it for necessity , and hee will restore seven fold for it , but an adulterer cannot make restitution . Adulterie the greatest theft . Prov. 6.31 , 32. It is the greatest sort of theft that is , and therefore the Greekes called them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fures conjugij .

Sinne added to another fault , to note the greatnesse of it . When the Scripture appropriateth this word [ Sin ] to any particular sinne , then it noteth a great sinne ; as this people hath committed a sinne , that is , idolatrie ; So whoredome by way of appropriation is called a sinne , Luc. 7.37 . And behold a woman in the citie which was a sinner , that is , which was a prostitute harlot .

The greatnesse of this sinne appeareth in this , there is a double end of marriage ; First , to beget children ; Secondly , the remedy against lust ; but the adulterer delighteth in lust , but not to beget children in this act , therefore it is most opposite to honourable marriage .

Vnder the law , the sacrifice which was offered for the woman suspected of adultery , is called oblatio recordationis ; Num. 5.18 . In all other sacrifices the iniquitie was purged , and put away ; but in this sacrifice the sinne of adultery is remembred , and there was no incense nor oyle added to this sacrifice , which two signified , pleasure and joy ; there was nothing pleasing to the Lord in it .

Lastly , the greatnesse of the punishment sheweth the greatnesse of the sinne , The punishment of adulterie grievous . whoremongers and adulterers God will judge . Heb. 13.4 . and without shall bee dogges , sorcerers , and whoremongers , &c. Revelat. 22.15 . The whores house inclineth to death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and her pathes [ El rephaijm ] to the Gyants . Proverbs 2.18 . to that part of hell , where these damned monsters are .

The conclusion of this : Conclusion . Seeing adulterie is such a fearefull sinne , wee must shunne all occasions which lead unto it ; Remove thy way farre from her , and come not nigh the doore of her house . Prov. 5.8 . When Potiphars wife tooke hold on Iosephs cloak , he left the cloak behind him , and would not touch it againe ; no more then David would drinke of the water of the well of Bethlehem , which was got with the hazard of mens lives .

EXERCITAT . II. Of the allurements of the Whore to adulterie , and how vile she is being compared with wisedome . Commandement . VII . Prov. 9.14 . Shee sitteth at the doore of her house on a seat in the high places of the citie , to call passengers that goe by , &c.

The whore is wisdomes Ape . THe whore is the Ape of wisedome , for as the Ape in some outward gestures imitateth man , but cannot reason as man doth , or speake as hee doth : so the whore but imitateth wisdome in some outward things , but not in true vertuous actions .

The whore counterfeiteth wisedome in inviting her lovers . She counterfeiteth wisdome ; First , wisdome standeth in the top of high places , by the way in the places of the pathes , Prov. 8.2 . & she calleth the sonnes of men in the entrie of the gates . So doth the whore sit in the corners & high places of the citie ; and inviteth her lovers . Prov. 9.14.15 .

Secondly , wisedome hath her palace ; She hath builded her house , shee hath hewen out her seaven pillars . Prov. 9.1 . So the whore hath her chamber , and her bed decked with coverings , and perfumed with myrrhe , aloes , and oyntment . Prov. 7.16 .

Thirdly , wisedome hath her banquet ; She hath killed her beasts , she hath mingled her wine : she hath also furnished her table . Prov. 9.2 . So hath the whore her banquet , her peace offerings : Prov. 7.14 .

Fourthly , wisedome inviteth the simple ; Prov. 8.5 . but the whore inviteth the foolish man , void of understanding . Prov. 7.7 .

But se the difference , wisedome hath a stately palace builded upon seven pillars , but the whore hath a bed decked with coverings , perfumes , and aloes , this bed dressed thus with such perfumes , and ointments , might put the young man in minde that hee was going to his grave , for the bodies of the dead were embalmed with such perfumes and ointments , and Her house is the way to hell going downe to the chambers of death , Prov. 7.27 .

Wisedome cryeth without , shee uttereth her voice in the streets , shee cryeth in the chiefe places of concourse , in the openings of the gates , in the citie she utters her words . Marke the proceeding of wisedome here in this gradation : First , she cryeth [ bahhutz ] without , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 foris 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 locus urbis patulus in quem Mercatores ac Venditores contrahendi et vendendi gratia conveniunt . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in capite tumltuantium id est turbarum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad fores portarum , ubi suprema Iudicum subsellia . she cryeth as she cometh out at the doore : againe , she cryeth [ barhhobhoth ] in the streetes , that is , in the place where buyers , and sellers use to meete for exercising of merchandise . Thirdly , shee cryeth [ berosh homijoth ] in the chiefe place of concourse , that is , where both the chiefe of the people , and common multitude resort , as 1. Sam. 14.38 . Draw neare here all yee chiefe people . So Iud. 20.2 . Fourthly , she cryeth [ hephithhe shegnarim ] in the opening of the gates , that is , in the place where the Iudges , and the counsell sate , she is not afraid of the faces of great men , nor of the power of the Iudge . But the whore hath her crye , and shee cometh to the doore of her house , and to the streetes , and to the corners of the streetes , Prov. 7.12 . but she dares not be bold to come into the gates of the city , where judgement and justice are administred .

They that eate of wisedomes banquet , it shall be marrow to their bones , Prov. 3.8 . but they that eate of the whores banquet , shall mourne at the last , when their flesh , and their body are consumed , Venus abantiquis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicta . therefore the Greekes called Venus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , solvens vel dissolvens membra .

Wisdome mixeth her wine with spices , but the whore hath her cup of fornication mixed with Philtra , or inchantments , Revel. 17.4 . poculum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a cup of abomination , and filthinesse of her fornication , Wisedome hath length of dayes in her right hand , Prov. 3.16 . but the whores feete goe downe to death , and her steps take hold on the grave , Prou. 5.5 . Whores of old haunted amongst the graves . The whores of old were shut out of the citie , and dwelt by themselves , and when they committed their villanie , Hadrianus Turnebus , lib. advers. 13.19 . they went to secret places amongst the graves , therefore they called them bustuartas moechas , de scortis inter busta atque monumenta prostantibus : the whores who haunted among the graves to hide their filthinesse : and the Seventy allude to this , Ierem. 1. How sayest thou I am not polluted , I saw thy wayes in the valley ▪ the Seventy hath it , I saw thy wayes amongst the graves .

Wisedome bringeth riches in her left hand , Prov. 3.16 . but the whore bringeth a man to a morsell of bread , Prov. 6.26 . and strangers are filled with his strength , that is , ROBVR pro divi●ijs . his riches , for strength is put for riches , Hos. 7.9 . Iob. 30.24 . And he mourneth when all is spent , Pro. 5.11 . in the originall it is [ Nahamta ba●hharithecha ] which properly signifieth to roare as the hungry lions doe when they are hungerbit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ne forte rugias vel gemas in no●issimis tuis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rug●st , fremuit leonum famelicorum proprie . Such was the crie of the forlorne sonne , after that hee had wasted all his goods upon whores , when hee said , I perish with hunger , Luc. 15.17 .

Wisedome cometh with honour in her left hand , Prov. 3 16. but the whore bringeth shame , Prov. 5.14 . I was almost in all evill in the midd st of the congregation and assembly , that is , I was esteemed an infamous sinner , So Luc. 7.3 . Behold a woman in the city which was a sinner , that is , who was esteemed a publicke and infamous sinner , and so publicans and harlots are joyned together , as infamous and notorious sinners .

Who so findeth wisedome findeth life , Prov. 8.35 . but whosoever haunteth with a whore giveth his yeares [ leaczari ] to the cruell , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Crud●lis , proprie v●●●num Asp●●lu● . Prov. 5.9 [ aczar ] properly signifieth the poison of the aspe , Deut. 32.33 . which breedeth no paine at the first , but the poison is deadly and cannot be cured ; The lips of a strange woman doe drop as the honey combe , but her end is bitter as worme-wood , sweet things breed choller , but bitter things diminish choler ; the faire speeches and songs of the whore seeme to be sweete and pleasant , but being digested they turne to bitternesse , but spirituall songs as Davids , although they seeme bitter at the first , yet they are comfortable in the end , and Sweeter then the honey and the honey combe , Psal. 19. Therefore Salomon willeth the young man to deliver himselfe from the strange woman that flattereth with her words , Prov. 2.16 . nitzal est furto se eripere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 furto se eripuit , vel proripuit . to steale himselfe out of her bonds , who keepeth him so in fetters .

As the Lord said to the Israelites , that hee had set life and good , and death and evill before them , Deut. 30.15 . So the Lord here sets death and life before men , the way of wisedome , and the pathes of the whore , that they should choose the one and decline the other .

EXERCITAT . VII . The adulterous eye is a motive to adultery . Commandement . III. 2. Pet. 2.14 . Having their eyes full of adultery .

THe motives which draw men to this sinne , are first , the members of the body , and they are those two especially , the eye and the tongue ; and the ornaments of the body , either naturall , or artificiall ; naturall , as the haire ; artificiall , as apparell .

Adultery first bred in the heart . Adultery is first bred in the heart , out of the heart cometh adultery and murther , Matt. 15.19 . Apolidorus in his dreame , as Plutarch testifieth , dreamed that the Scythians tooke him , and fleyed the skinne off him , and boyled him in a caldron , and in the meanetime , while hee was thus tormented in the caldron , his heart said secretly unto him , Ego tibi horum sum causa ; the heart is the cause of all filthinesse , and therefore if wee would keepe this Commandement , wee must Gird the loynes of of our mindes and be sober , 1. Pet. 1.13 . that is , our sinfull passions , and especially our lust , which hindereth us in the way . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Si pellectus fuit animas meus . Iob. 31.9 . If mine heart hath beene deceived by a woman : [ im niphta libbi ; ] it is the same word which is used , Exod. 22.16 . If a man intice a maid : and 1. King. 22.20 . Who shall deceive Ahab : It is the heart that deceiveth a man , therefore the heart should chiefely be looked unto , for it is the hardest taske of all to keepe it . It was well said by one of the Fathers , Non puto ullum qui clauserat coelum oratione , It is a hard taske to keepe the heart aright . quod clauserat animam à cogitatione ; & faciliùs est coelum obserare quam animam ; I beleeve not that hee who shut the heavens by his prayer , could shut his heart from evill thoughts , and that it is an easier thing to shut the heavens , then the heart .

Adultery sheweth it self in the eye . This adultery cometh from the heart to the eyes and there is a great affinity betwixt the heart & the eye , the one is causa , and the other is occasio to this sinne ; and the eye is the bawd , who goeth betwixt the object and the heart ; and there is such affinity betwixt the heart and the eye , Desires are attributed to the eyes . that desires are attributes to the eyes , Eccl. 2.10 . I with-held not from mine eyes , whatsoever they desired . So Gen. 45.20 . Let not your eyes spare the stuffe . So 1. Sam. 24.10 . Mine eye spared thee .

The eyes are the occasion , but it is the heart that must yeeld to the desire or deny it , The eye is the occasion , but the heart is the cause of sinne . the eye importunes us much ; therefor Iohn calleth it , The lust of the eye ; 1. Ioh. 2.16 . So Num. 15.39 . That ye goe not a whoring after your owne eyes : and Peter saith , That their eyes are full of adultery : in the Greeke it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pleni adulterae , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . full of the whore , as if the whore were seene sitting in the eye of the adulterer , but it is better read , Full of adultery ; for it is the manner of the Hebrewes , to put the epethite for the substantive ; as Deut. 29.19 . Vt addat ehrietatem sitienti , prositi , here the epethite ebrius , Regula Hebraeorum . The epethite put for the substantive . is put for the substantive , ebrietas : so here adultera , the epethite , is put for adulterium , the substantive .

To make a covenant with our eyes is that which is required of us here ; there is a great discord betwixt the regenerate mind and the sinfull members , and therefore the regenerate part had need to take good heed to them , or else they will deceive it .

Iob made a covenant with his eyes , Iob. 31.9 . Not onely to restraine the first consent , and sinfull motion , but also the sight it selfe ; and it was his studie , Reducere speciem sensus externi , ad eandem speciem cum interno ; as the Schoolemen say , to make his eyes answerable to his heart , as his heart was clean from adulterie , so he would have his eyes also .

Simply to behold a woman is not a sinne , but curiously , and with a sinfull eye to looke after a woman , and lust after her , that is sinne . Matt. 5.28 . the Apostle saith , 2. Cor. 4.18 . Looke not at things which are seen , but at things which are not seene , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is so to looke , When it is sin to looke upon a woman . as the archer looketh to the marke ; hee that beholdeth a woman this wayes , hath an adulterous eye , He that looketh on a woman , Matt. 5.28 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not onely to looke with the eye , but also with the heart . Some of the heathen have plucked out their eyes . Some of the heathen knowing how unruly the eye was , have pulled out their eyes , and they thought them most happy that were blinde . And Seneca said , Nonne intelligis partem foelicitatis nostra esse caecitatem : but they were mistaken , Christ willeth us to pull out our sinfull eye , Matt. 5.29 . take lust from our eye , which is a member of our sinfull body , and then the eye of it selfe is a good member of the body .

We should not looke upon the nakednesse of others . The eye is the speciall occasion to this sinne , therefore men should not desire to see the nakednesse of others ; Sem and Iaphet went backward that they might not see their fathers nakednesse . Rabbi Abraham held that it was not lawfull to behold the creatures when they were ingendering , The angels when they apeared were cloathed . because of the corruption of mans nature , which is stirred up to sinne by such sights ; the angels who are blessed spirits , and have no concupiscence , yet when they appeared in the likenesse of men , they appeared cloathed , Act. 1.10 . and the Seraphins wings covered their feet , Esay . 6.2 . For reverence of the Majesty of God , they covered that part which the Scripture calleth our feete . Deut. 28.57 . Gen. 49.10 .

Nature teacheth us to cover our nakednesse , therefore when a man hath committed a sinne , he blusheth , the blood , as it were , would cover the sinne , Verecundia celat turpem actum , & erubescentia cessat a turpi actu .

Conclusion . The conclusion of this is , although wee had need to looke to all our senses , to our taste , Prov. 23.1 . to our touch , Eccles. 6.1 . yet wee have more neede to looke unto our noble sense of hearing , for Evill communication corrupts good manners . 1. Cor. 15.33 . but most of all wee have need to looke to our sight , and we should do with it as the Romans of old did with their prisoners , they never went abroad but they had their keeper joyned with them , therefore they said , Vna catena continet tam mili tem quam reum , send never thine eyes abroad , but send their keepers with them .

EXERCITAT . IV. How the tongue breaketh this Commandment by filthy speeches . Commandement . VII . Ephes. 4.29 . Let no corrupt communication proceed out of your mouth .

BEfore man fell hee needed no cloathes to cover his nakednesse , but after the fall , as the Apostle saith , Wee put honour upon our uncleane parts , 1. Cor. 12.23 . So before the fall , no speech had beene uncomely , but since the fall such is the corruption of the heart of man when hee heareth filthy speeches , that hee is provoked by them ; therefore when the holy Ghost speaketh of such things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . hee covereth them with modest and comely termes .

And first wee shall observe , The modesty of the spirit of God on the Scriptures in giving comely termes to things . that there are no proper names in the Scripture giuen to that part of the bodie which distinguisheth the sexes in man or woman , as in other languages , and that is done for modesties sake , sometimes the Scriptures call it flesh . Gen. 17.13.23 . Caro. Levit. 15.2.19 . Ezek. 16.26 . and 23.20 . so it is called a mans shame , Deut. 25.11 . Pudor . The woman that putteth out her hand , and taketh a man by his shame : hence it is that all filthinesse is called confusion , Philip. 3.9 . Thirdly it is called his nakednesse , per Antiphrasin , Nuditas . because it should not be naked ; Levit. 18.6 . Nahum . 3.5 . Pes. So it is called the feete ; Esay , 7.20 . I shall shave the haire of the feete : so Deut. 28.57 . and Exod. 4.25 . and the thigh , Femur . Numb. 5.21 . And the Lord cause thy thigh to rot , so Exod 1.5 . All the children which came out of Iacobs thigh ; and the Apostle calleth them Vncleane parts , Membra ignobiliora ; foedus circumcisionis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. Cor. 23. and Targum upon Ruth , for modesty calleth this member foedus circumcisionis , and the Hebrewes call it [ beth bosheth ] domus pudoris , and [ abhar hamishgabh ] membrum Coitus , so digitus : so [ beth hamishtarim ] domus absconditorum , and the mans is called his arrow , and the womans her quiver , Sagitta . Pharetra . Eccles. 6.6 . Shee openeth her quiver to every arrow .

When they describe the action it selfe , they set it downe in most comely termes : Arare . Iud. 14.18 . If ye had not plowed with my heifer : so the Latines following them say fundum alienum arat , Revelare alam . and they call the adulterer agricola , so revelare alam : Deut 22.30 . He shall not discover his fathers skirt . Molere . So to grinde , Let my wife grinde to another man , Iob. 31.10 . So to bow downe , Let another bowe downe upon her . Incurvare . so Seminabitur semine , Num. 5.28 . that is , Seminari semine . her husband shall lie with her and shee shall conceive . So to eate , Edere . Bibere . She wiped her mouth and said , shee did it not , Prov. 30.20 . Effundere aquam . so to drinke , and the water is put for seed : Hee shall poure out his water out of buckets , Aqua pro semine . Num. 25.59 . and Prov. 7.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Stolne waters are sweete : so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to goe together . Matt. 1.19 . so to touch , I suffered thee not to touch her , Tangere . Gen. 20.6 . and 1 Cor. 7.1 . It is not good for a man to touch a woman , Dare poma . Legere nuces . hence cometh intacta virgo , amongst the Latines , and the Latines used to expresse these actions in modest termes , mutum peccatum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as dare poma , legere nuces , for these kinde of fruits were set upon the table of Priapus , and the Schoolemen call the sin of Sodome , mutum peccatum . So the Masorets have changed one word into another for modestie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deut. 28.30 . Thou shalt betroth a wife , and another man shall lie with her : they have changed [ shagal ] subagitare , into [ shacabh ] concumbere , and their tradition in the Talmud is col hammikraoth haccethubhim bethorah legannai korin othan leshebhah ; omnes voces quae scriptae sunt in lege obscene , legunt eas honeste .

But yee will say , Ob. were there any words set downe in the law in uncomely termes , that there needed more modest words to be put in their place ?

When the holy Scriptures were written , Answ. When the scriptures were written , there were no uncomely termee . these words were comely and modest , and gave no offence to the hearer , but the corruption of man is growne since ; and many words are so degenerate , that chaste eares cannot heare them without offence ; many words are degenerate now , which in our fathers time sounded well enough .

The conclusion of this is : Conclusion . Let us studie to be modest in our words , as well as to be holy in our actions ; many men are ashamed now that their nakednesse should bee seene , but they are not ashamed to lay out their nakednesse in filthy and beastly speeches .

EXERCITAT . V. That the dressing of the hare is a motive to the sinne of adulterie . Commandement . VII . 1. Pet. 3.3 . Let not your adorning be that outward adorning , of the plating of the haire .

THe haire hath a fourefold use : First , The haire of the head hath a fourefold use . it hath a naturall use , to be the womans ornament and her glory . 1. Cor. 11.14 . It is the womans glory , but it is a shame for the man to weare long haire , which is the womans ornament . Iob. 5.5 . The robbers swallow up their substance , in the Hebrew it is Tzamim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the hairie ones ; Nebuchadnezzar when hee lived amongst the beasts , then his haire did grow ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the divells are called Shegnarim , hirsuti . Levit. 17.7 . They shall no more offer their sacrifices Leshegnirim , to the hairy ones , that is , to the divells ; they are called hayrie ones , because they appeared in the forme of Satyres or wild Goates ; Absolon who gloried in his long haire was caught by it .

Secondly , the haire hath a morall use : Levit. 19.32 . And thou shalt rise before the hoary head . Thirdly , it had a ceremoniall use , as the Nazarits haire . And lastly , men have found out a prophane use to make it an occasion to uncleannesse .

The abuse of the haire , and that foure wayes . The haire is abused ; First , when it is dyed and made of another colour , then the naturall colour of it ; Which of you , saith Christ , can make one haire black or white . Mat. 5.36 .

Secondly , the haire is abused when the locks are hung out to be seene of others ; Iunius in Cant. 4.1 . a modest matron hideth them . See Cant. 4.1 . Oculi tui columbini prae crine tuo , that is , thy haire is bound up like the modest matrons , and not hung as the haire of the strumpet ; the locks of the haire are called Mahhlephoth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mutationes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mors . mutationes ; and our death is called Hhalephah , mutatio ; Ioh. 14.14 . and the Hebrewes give the reason why the locks are so called , because the locks change first ; when our haire beginneth to change , it is praeludium mortis , the forerunner of death ; if men and women would remember this , they would glory little in their haire .

Thirdly , it is abused in plateing and frizeling of it . 1. Pet. 3.3 . So women abuse their haire when they cut it like a mans haire . 1. Cor. 11.6 . It is a shame for a woman to be shorne .

And lastly the haire is abused , when they borrow false haire , Pea ; est mulier alienam caesariem gestans .

Defects of nature may bee supplied , Obj. therefor to borrow haire for ornament is not to abuse it .

We may supply the personall defects in nature , Ans. What defects in man or woman are to be supplyed . Two sorts of defects , personall and naturall . or the occasionall wants ; a man wanteth a legge , hee may put a legge of wood in place of it ; but naturall defects which are incident to all the sonnes of men should not be supplied by art . Example , the wrinckling of the face is naturall to all old women ; this is a naturall defect and not personall : therefore to paint the face to cover this defect is altogether unlawfull , so to dye the haire and make it of another colour .

The Lord hath given oyle to make the face to shine , Ob. therefore the face may be painted .

God when he giveth the use of his creatures to men , Answ. A fourfold use of Gods creatures , for necessity and for delight , and as typicall , and as nationall customes . he gave first for necessity ; secondly , he gave them for delight , as the wine to cheare the heart , and the oyle to make the face to shine ; thirdly , hee gave the Iewes some things for ceremony ; fourthly , he permitted some things to them for the nationall customes , as to the Iewes to annoynt their faces with oyle : So hee biddeth the Iewes rent their hearts and not their cloathes ; the Lord hath given us the comfortable and naturall use of the oyle , but he hath not given us that nationall custome of the oyle to annoynt our faces with it , no more then in the day of humiliation to rent our cloathes .

When women paint their faces as Iezabel did , they are ashamed of nature , and would amend Gods handy worke ; hypocrites are called in the Syriack , facetakers Nasaph bappa , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because they take a counterfeit face upon them , and make a shew of that which they have not : as there is morall hypocrisie , so there is artificiall hypocrisie ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is that which is the contrary ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . this is nativa pulchritudo , & non fucata .

Women should studie to adorne the hid man of the heart , and not to delight in these outward shewes ; What things we should labour to adorne . Mary Magdalen when she was converted , wiped Christs feet with the haire of her head , wherewith shee had entised her lovers before ; wee have a notable example of the Roman matrons , Plutarch . de fauore . what they did with their haire in defence of the Capitoll ; when the Gaules besieged the Capitoll , the Romans had no strings for their crosse-bowes to defend the Capitoll , and the history telleth us the women did shave off their haire to make strings to the crosse-bowes , that they might defend their gods , and therefore they say , aedem veneri calvae consecrarunt ; if they would cut their haire ( the greatest ornament ) for the defence of their heathenish gods ; what a shame is it for women who professe themselves Christians to make their haire to bee an occasion to make others to sinne .

Conclusion . The conclusion of this is , wee must mortifie sinne in all the parts of the body , and the ornaments of it should be comelie .

EXERCITAT . VI. Of whorish apparell . Commandement VII . Prov. 6.10 . There met him a woman with the attire of an harlot .

Why we should not be proud of our apparell . OVr apparell at the first was instituted to cover our nakednesse , therefore wee should not be proud of our apparell ; man in his best estate is but a worme ( as the Hebrewes say ) cloathed with the excrements of the worme , he is but expectatio vermium , and shall be consumed with wormes , why then should hee be proud of his apparell ?

Christ saith , Mat. 6.29 . A comparison betwixt the cloathing of Salomon and the cloathing of the Lilies . that Salomon in all his glory was not arrayed like one of the Lilies ; the glory of Salomon was bur artificiall , but the glory of the Lilie was naturall ; now the perfection of art is to imitate nature , and as farre as nature exceedeth art , as farre doth the Lilie exceed Salomon in all his glory .

Secondly , Salomons cloathing was borrowed , but not the Lilies . how many things was Salomon beholden to , when hee was dressed up this wayes ? hee was beholden to the earth for the Gold , to Egypt for the linnen , to the silke-worme for the silke , and to the shell-fish for the purpure ; and if every one of these should have claimed their owne , Salomon should have beene stript out of all , and should have stood up like Esops Crow , who borrowed a feather of every foule ; but the Lilie was beholden to none : therefore the Lilie exceeded Salomon in all his glory .

Thirdly , when Salomon was adorned this way , Salomons cloathing was to cover his shame , but not the Lilies . his ornaments were but the covering of his shame , and hee had no more cause to bragge of these , then a thiefe had of a silke rope , or if a man should bragge of a plaister laid to his filthie sore : but the Lilie carrieth no marke of shame , therefore the Lilie exceeded Salomon in all his glory .

Fourthly , There was but one Salomon richly cloathed , but all the Lilies of the field were so . there was much adoe to get one Salomon decked this wayes , bur all the Lilies of the field were decked alike ; therefore the Lilie exceeded Salomon in all his glory ; there is small reason then why men and women should so glory in their apparell .

Apparell is ordained to distinguish the estates and conditions of men , the nobler from the baser , Apparell ordained to distinguish ●exes . They who are in Kings houses weare soft apparell . Mat. 10.18 . and the Kings daughters in those dayes wore a partie coloured gowne 〈◊〉 ●om. 13.18 . And she had a garment of diverse colours . So the nobler sort in Israel wore white cloathes , Eccles. 9.8 . Let thy cloathes bee white , therefore they were called [ Horim ] candidi ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the baser sort wore black cloathes . Prov. 22.29 . Non stabit cum obscuris , that is , with the baser sort .

Againe apparell was instituted to distinguish sexes , The man shall not put on the womans apparell . Deut. 22.5 .

Lastly , apparell was instituted for commoditie , when they travelled with the ambulatorie Arke through the wildernes , then their cloathes were short , but when they came to Canaan , they had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cloathes reaching to their feet . Revelat. 1.13 . But the devill hath found out another use of apparell . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ornatus meretricius . Prov. 7.10 . She met him with [ Shith tzonah , ] the attire of a whore , this is a garment which becommeth not an honest woman ; and as in the warres , justa est percussio gerentis hostilem tessaram , they may bee justly killed who weare the enemies badge in the warres ; so may those who weare the whorish garments : There is nothing that sheweth the vanity of the mind , more than apparell doth . Luc. 7.25 . They that weare soft apparell , The apparell sheweth the vanity of the minde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Apostle ; 1. Cor. 6.9 . transferreth it to the minde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , molles , the apparell sheweth the effeminatnesse of the minde .

Some ornaments lawfull in themselves . Some sort of ornaments and apparell are lawfull in themselves , and the Lord onely condemneth the abuse of them ; a chaine of it selfe is a thing lawfull , and it is lawfull for a man of place to weare it , but if hee weare pride with it , as a chaine , Psal. 73.6 . then it is an abuse of the ornament : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i●●nis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 incantare . So Lahhash is called an eare-ring , and Lahhash is called incantare , to bewitch or entice , when one weareth an eare-ring to entice or bewitch with it , then it is the abuse of the ornament .

Those ornaments which the matrons of old used , as Rebeccha and Sarah , as bracelets and eare-rings , they are not unlawfull . 1. Pet. 2.5 . For after this man●●● was the holy women of old time adorned , who trusted in God , where the Apostle insinuateth , that there was much more gravity , and comelinesse in that age , Ornaments from which the spirit of God borroweth comparisons , are lawfull . then there is now ; Secondly , these ornaments are lawfull in themselves , from which the spirit of God borroweth comparisons in decking of the Church ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Redimicula ornamenti colli fuerunt . the abuse of these is onely condemned , and not the use . Esay . 3.20 . Hakkishurim , the Lord applieth this to the ornaments which he bestoweth upon his Church . Ier. 2.32 . Can a maid forget her ornaments , or a bride her attire , the Seventy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fasciae pectoralis . So Ezek. 16.11 . the holy Ghost borrowes comparisons from ornaments and deckings of the body ; I cloathed thee with broidered worke , I shod thee with badgers skinnes , and I put bracelets upon thine hand , and jewels upon thy forehead ; the use of these is lawfull , but the abuse is onely condemned .

These ornaments which have any necessarie use in the bodie , are lawfull , and the abuse is onely censured . Esay . 3.20 . [ Batte hanephesh ] domus animae , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 domus animae . the soule here is put for the breath of the soule ; and because they breathed in these maskes , therefore they are called the house of the soule ; the maske is a necessary ornament for the safety of the face , therefore the abuse is onely condemned here . So 1 , King. 20.38 . Mutavit se in sudario , that is , he changed himselfe in putting a scarfe upon his face ; the Chaldee hath it Megnaphar , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pulvis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sudarium . which signifieth to keepe the dust from the eyes ; it is not [ Epher ] pulvis here , but [ Aphar ] fudarium , this is a necessary covering for the face .

The persons who may use these ornaments are the rich rather then the poore . 2. Tim. 2.19 . The Apostle forbiddeth the women to adorne themselves with gold , pearles or costly aray : What persons may weare ornaments lawfully . The Christians at that time for the most pare were of the poorer sort , for not many noble were called . 1. Cor. 1.8 . hee blamed those who adorned themselves above their ranke .

Secondly , it is more lawfull for those who are in the court , then those who are in the countrey to weare these ornaments ; They that are in Kings houses weare soft apparell . Mat. 11.18 .

Thirdly , it is more lawfull for married women to dresse themselves , than for widowes , that so they may please their husbands : She that is married careth how to please her husband . 1. Cor. 7.34 . but when women dresse themselves this wayes , they must have a care to adorne the hid man of the heart alwayes : the maids before they were married in Israel used to goe forth to the vineyards cloathed in white , to dance in the day of expiation . Iudg. 20.21 . and they said , O young men lift up your eyes upon us , and see which of us yee will choose ; looke not to beauty , because it is deceitfull ; neither to riches , because they take their wings and flie away ; but choose her who feareth the Lord .

Women must not doe that which is lawfull unlesse it be expedient . Christian women must remember not onely what is lawfull , but also what is expedient ; they have wealth enough , and their husbands allow them ; yet they must remember the expediencie , and how farre it is lawfull for them to extend their Christian liberty . 1. Cor. 10.26 . The Apostle sheweth us , That the earth is the Lords , and the plenty thereof ; therefore it is lawfull for us to eat of any thing ; and againe , The earth is the Lords and all that is therein ; therefore wee should not eat to offend others ; it was better for them to spare their Christian liberty , then to extend it too farre to the offence of others .

That apparell is unlawfull which men borrow from strange nations , not contenting themselves with the ancient formes of their countrey . Zeph. 1.8 . I will punish all such as are cloathed in strange apparell ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 such as were these . 2. Chron. 20.1 . [ Mehagnammonim ] who counterfeited the Ammonites in their apparell , and gestures , and such are the garish women in these dayes , who cannot satisfie themselves enough with new formes , who daily change with the moone , that a tailor can hardly shape a coat for her ; they may be compared to the ships of Tyrus , whose boards were of the firre trees of Shenir , whose masts were from Lebanon , whose oares were from Bashan , and their benches of the ivory of Chittim , their sailes from Egypt , and the purple that covered them from the iles of Elishah , Ezek. 27.5 , 6 , 7. so these women have their ornaments from India , Spaine , France , Italie , &c. and all to make up a proud barke in Tyrus . Nazianzen writing against the pride of women ( who borrow from sundry creatures , ornaments to dresse themselves ) compareth them to Pandora that goddesse whom the Poets faine to be sent to Epimetheus by the gods , Simile . with a barrell having all sort of mischiefe enclosed in it , that they might be avenged upon him for the deceit of his brother Prometheus : so the whorish woman is that Pandora , by whom the divill , the world , and the flesh have sent a barrell , in which all sort of vanities is inclosed to plague the insolent and loose youth , who is given to filthinesse .

These ornaments are altogether unlawfull , which are put upon parts of the body that should be covered ; the women , Esay . 3.20 . did weare [ hazegnadoth ] a garter of worth about their legge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 periscillis ornamenta pedum . which the Prophet blameth in them , and for this purpose they made their cloathes the shorter , that their legges might be seene ; modesty should have taught them to cover that part with their cloathes , the abuse of this ornament is not onely condemned here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but likewise the very use of it in women . So Esay 3.16 . The daughter of Zion [ g●bhu ] altae sunt , they did weare high shoes to make them seeme the taller ; Which of you ( saith Christ ) can adde one cubit to his stature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Matt. 6.27 . so to weare ornaments upon the basest parts , Esay 3.18 . I will take away [ hagnaccasim ] their ornaments about their feete , which made them goe as if they had beene fettered , the very use of these ornaments are condemned here , and not the abuse onely .

Conclusion . The conclusion of this is , the holy women , Exod. 30. gave their looking glasses for the making of the bras●n altar ( for of old their looking glasses were made of brasse ) so should Christian women now renounce these ornaments of vanity , and decke the hid man of the heart .

EXERCITAT . VI. What uncleane persons were called dogges . Commandement . VII . Deut. 23.18 . Thou shalt not bring the hire of a whore , or the price of a dogge , into the house of the Lord thy God for any vow .

WE have spoken of the occasions which lead to the breach of this Commandement ; Wherein the actuall breaking of this command stands . now it remaineth to speake of the actuall transgression of it ; and it is broken either by unlawfull conjunction , or unlawfull separation .

God hath put in some fowles , a shadow of chastity to teach men to shun filthinesse and uncleanenesse ; the turtle dove maketh choice but of one mate , The example of the unreasonable creatures do teach men chastity . to teach man and woman to live in holy wedlocke ; the lionesse when shee hath joyned her selfe with the leopard , before she come to the lion againe , she will wash herselfe that the lion may not smell her , to teach the adulterous woman what a filthy thing adultery is , When she wipeth her mouth and saith , she did it not , Prov. 30. but the most memorable example of the beasts is , the example of the mare , which Aristotle maketh mention of : Arist. lib. 9. de hist. ●●i ●lium , cap. 47. the King of Scythia had a mare of most excellent brood , which brought forth most excellent coalts , amongst the rest she had one which excelled them all ; the king was desirous that this coalt might horse his damme , that so he might have an excellent brood of them , but the coalt , when he was brought to his damme , would not horse her ; the king seeing this , hee caused them to cover the damme , that he might not know here , but he perceiving afterwards that it was his damme , run away and cast himselfe over a steepe rocke , and brake his necke ; is not this a memorable example to teach men and women to flie incestuous adultery ; for as God hath put some shadow of chastity in unreasonable creatures , to teach man to eschew uncleanenesse ; so the Lord setteth before us most filthy and uncleane beasts , to teach man not to be like unto them .

A dogge is a most uncleane and filthy creature , The most vile creatures teach men to abstaine from uncleanenesse . which goeth publikely and promiscuously to generation , and therefore these were called Cynici Philosophi , who were not ashamed publikely in the sight of all to lie with women .

By dogge is not meant , Deut. 23.18 . a dogge properly called a dogge , but Cynaedus , or meritorius , An adulterer metaphorically called a dog . who is unsatiable in lust like a dogge , and that it is meant of such a dogge , the reasons are these .

First , because the whore and the dogge are joyned together here : secondly , the Scripture applyeth this word dogge to filthy whoremungers : When Ishbosheth objecteth to Abner that hee lay with his fathers concubine Rizpah , what answered hee ? An persona canina ego ? Am I a filthy person like a dogge , who hath no care to whom I joyne my selfe .

The whore and the dog compared together . Hierome upon Esay 6. saith , the dogge and the whore are well joyned together ; for the dogge , when as hee should keepe and watch the house , and run seldome abroad , yet in his uncleanenesse hee runneth here and there , and joyneth and coupleth himselfe indifferently to any : so doth the whore who should keepe her selfe at home , and be domi-porta ; yet shee wandereth abroad , and seeketh after strange lovers . Pro. 7.12 . Now is shee without , now in the streets , and lyeth at every corner . The modest and chast woman is compared to the vine that groweth by the sides of the house : Psal. 128.3 .

Quest. What sort of uncleanenesse may this word dogge be rightly applyed to ?

Answ. There is a filthinesse that is , Praeter naturam corruptam , which is against corrupt nature , and there is a filthinesse , which is secundum corruptam naturam , according to corrupt nature , 1. Cor. 5.1 . It is reported that there is a fornication committed amongst you , and such a fornication as is not once named amongst the Gentiles , Iob. 36.14 . They die in youth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and their life is [ bakkedeshim ] among the unclean . And these sorts of uncleanenesse may be taken up after this manner ; first , quando servatur sexus , sed non ordo , as when a man committeth adultery with a woman . So quando non servatur gradus , as in incest . Secondly , Foure sorts of uncleinenesse . quando servat speciem non sexum , and these the Apostle calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Cor. 6.9 . 1. Tim. 1.10 . Levit. 20.13 . and this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , abomination . Thirdly , quando not servant sexum nec speciem , sed genus tantum , this is bestiality . And lastly , quando neo servatur genus , nec species , nec ordo , as when one lyeth with uncleane spirits , which are called Incubi , or Succubi , and the Schoolemen observe , that the Lord in the first creation forbiddeth these sorts of uncleanenesse : first , there was not a fit helpe found amongst the beasts to man , God forbideth all these sorts of uncleanenesse in the creation . hence they inferre that a man should not lie with a beast . Secondly , when God created man and woman , hee created them male and female , to teach us not to confound our sexes , for then they cannot increase and multiply . Thirdly , when God created the woman , hee created her out of the side of man , to teach us that collaterall marriages are onely lawfull marriages , but not in the line directly , either ascending or descending ; and it is to be observed that there is but one word tebhel , mixtio vel confusio , when a man lyeth with a beast , Levit. 18. So when a man lyeth with his daughter in law , this is also called tebhel , to teach us what an horrible sinne it is , quando non servatur species , so quando non servatur gradus .

Vncleanenesse againe , Vncleanenesse according to corrupt nature . est secundum naturam corruptam , according to corrupt nature , it is either fornication or adultery ; those who delight in this filthinesse , and lie still in it , are dogges : Abner purged himselfe of this uncleanenesse , Am Ia dogges head ? 2. Sam. 3.8 . See how this sinne changeth men and women into dogges , and salt bitches . When Nabuchadnezzer was cast out of his kingdome , hee had the heart of an oxe in him , although hee had the shape of a man ; so these filthy creatures although they have the shape of men and women , yet they carry the heart of a dogge within them .

And as the holy Ghost termeth them dogs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pascere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 armare . so he calleth them fed horses . Ier. 5.8 . They were as fed horses in the morning , every one neighed after his neighbours wife [ susim mevuzanim ] from [ Zun ] pascere , but the critickes of the Iewes reade it in the margent [ mejuzanim ] id est , duro pene praediti , â [ jazan ] armare .

Conclusion . The conclusion of this is , let us remember that fearefull sentence , Revelat. 22.15 . For without are dogges , and let us studie to be holy , that wee be not excluded out of that holy city .

EXERCITAT . VIII . Whether David might marry Bathsheba after that hee had committed adultery with her . Commandement VII . Psal. 51. In the inscription , When Nathan the Prophet came unto him , after hee had gone in to Bathsheba .

THere be two things which may seeme to hinder Davids marriage with Bathsheba : First , the uncleanenesse of Bathsheba , and a number of her sinnes concurring together , shewing no repentance in her . Secondly , that action of the common law , Nemo ducat cam quam adulterio polluit .

The sinne of Bathsheba aggravated . First , let us looke unto the sinnes of Bathsheba , shee did wash her selfe in a place where she might be seene by the king , Iustin . lib. 1. and exposed her chastity this wayes , not unlike unto the history of Candaules , he having a faire and a beautifull wife , Simile . one of his souldiers , named Gyges , saw her naked , shee was grieved that shee should have beene seene naked of any , except of her husband , shee concluded that one of the two should die , that shee might be the wife onely of one who had seene her naked : Gyges killed the king Candaules , and then married the queene . So David saw Bathsheba naked , killed Vriah , and then married Bathsheba . When Iulia the mother of Caracalla opened her breasts before him , he said , Spartianus . vellem si liceret : what replyed the whore to him ? Si libeat , licet , an nosti te imperatorem leges dare & non accipere ? so wee may thinke that Bathsheba thought the same , yeelding so to David .

Secondly , compare her fact , and the fact of her husband Vriah : hee was but a Hittite , a stranger and a proselyte , yet hee would not goe up to his owne bed to lie with his wife , when the arke and his master Ioab were in the fields ; but she being a borne Iew , and trained up in the exercises of religion , yet would go in to another man when the arke of the Lord , and her husband both were in the fields .

Thirdly , it may be alledged that she mourned not for her husband a sufficient time , Et quod non persolverat justa marito suo , that shee mourned not for her husband the appointed time ; Theodosius lib. 1. logum de secundis nuptijs . c. 21. for they were infamous by the civill law , who married a second wife , or a second husband , before a yeare was expired , or ten moneths at the least .

Fourthly , that shee married him who killed her husband , her religious husband , her couragious husband , who was one of Davids worthies ; and here it may be said of her as the Prophet said of Achab when hee killed Naboth , and tooke away his vineyard , occidisti , possedisti , 1. King. 21. So Bathsheba consenting to the killing of her husband Vriah , possessed David for her husband .

Although Bathsheba's sinne cannot be excused , The weakenesse of Bathsheba excused . but that it was adultery that shee committed , yet to exaggerate her faults too farre , this is Satans part and not the part of a charitable Christian .

She was washing her selfe in the garden , but not of purpose to be seene of the king ; and shee was in her legall purification washing her selfe , 2. Sam. 11.4 . and David sent for her , and lay with her , for she was now purified from her uncleanenesse .

She went in to David when her husband and the arke were in the fields : but consider the weakenesse of the woman , and the infirmity of her sexe , she was but a sheepe , as Nathan calleth her , and might easily be deceived by David . David would have made Vriah her husband drunke with wine that he might have gone in , and lien with his wife , and now hee maketh her drunke with faire promises , that hee might lie with her ; Thou shalt be queene , &c.

Quest. But she mourned not for her husband .

Ans. She mourned for her husband , 2. Sam. 11.26 . But how long shee mourned for him , the time is not set downe , Eccles. 22.12 . Seven dayes doth a man mourne for him that is dead , and in the Scriptures wee read but thirtie that they mourned at the most , Deut. 34. so long they mourned for Moses , and when it is said , Gen. 50.3 . That the Egyptians mourned for Iacob threescore and ten dayes , How long they mourned for the dead . it is to be understood thus , that there were thirty dayes spent in mourning , and the rest in embalming of the body .

And whereas shee is charged , as privie to the killing of her husband , the history sheweth no such thing , and in charity wee should thinke rather that shee knew not of the killing of him .

Arguments proving Bathsheba's repentance . Arguments proving her repentance , both before that David had married her , and likewise after .

First , shee is reckoned amongst our Lords predecessours Arg. 1 as well as Rahab , and Tamar , to shew us , that shee repented of this sinne from her heart : and here Hieromes saying is to be marked ; Notandum ( inquit ) in genealogia Christi nullam sanctarum mulierum assumi , sed illas quas Scriptura reprehendit , ut qui propter peccatores venerat , de peccatoribus natus , peccatum deleret : that is , it is to be marked that none of the holy women are reckoned in Christs genealogie , but such as the Scripture reproveth for some sinne , that hee who came into the world for sinners , and who was borne of sinners might abolish and destroy sinne ; and as Rahab the harlot repented her of her whoredome before Salmon married her ; so did Bathsheba repent her of her adultery before David married her . Arg. 2

Secondly , when David married her ; 2. Sam. 12.24 . the text saith , he comforted her ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Penituit . Consolatus est . the Lord granteth consolation onely to penitent sinners , as to her after her fall and repentance ; and therefore the word Nahham signifieth first to repent . 1. Sam. 15.35 . and then to comfort ; Esay . 40.1 . because none getteth comfort but those who repent first . Arg. 3

Thirdly , 1. King. 1.21 . Otherwayes , when the King shall sleepe with his fathers , I and my sonne shall bee counted offenders ; which sheweth that God had pardoned her sinne , and that shee was loath to draw on another new guilt upon her . Arg. 4

Fourthly , see the holy instruction which she gave to her sonne Lemuel , she was a Prophetesse and had revelation from the Lord . Prov. 31.2 . It is not for Kings to drinke wine , nor for Princes strong drinke ; and she calleth him the sonne of her vowes , whom shee had consecrated to the Lord by many vowes ; all which shew the repentance of this holy woman . Arg. 5

Fiftly , Salomon calleth himselfe the sonne of thine handmaid . Wis. 9.5 . In which epithet his father David delighted very much before : Psal. 116.16 . Truly I am thy servant , I am thy servant , the sonne of thine handmaid , where they allude to that custome under the law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for those who dwelt with their masters , and begot children within the house , the children were called [ Ben bethe ] vernae domus ; they were not counted their fathers children , What meant by the son of the handmaid . or their mothers chilren , but their masters children . So would David and Salomon say , wee are begotten of faithfull parents , and of faithfull mothers within the covenant , and therefore we belong to thee as justly , as the children of the servants borne within the house , doe belong to their master .

Arg. 6 Sixtly , David sweareth to Bathsheba that her sonne should succeed & granted her request , and see how Nathan the Prophet advised her in all her businesses ; all which sheweth that she hath beene a holy woman , and repented her of her former adultery .

Arg. 7 Lastly , see how much Salomon honoured her , being his mother , he set her at his right hand , and it is chiefly to bee ma●ked , that the Lord would not have the child begotten in adultery to live , lest a bastard should succeed to the kingdome , or that he being alive might be a reproach continually to his mother .

The second reason alledged , why David might not marry Bathsheba , was , because he had polluted her with adulterie ; Nemo eam ducat quam adulterio polluit .

The Canonists understand this axiome with these caveats .

First , if the adulterer and the adulteresse have made a mutuall promise when her husband was alive .

Secondly , if the adulterer and the adulteresse have lived together .

Thirdly , if the adulterer had intended the death of his wife , or the adulteresse had intended the death of her husband ; in these cases the Casuists doe not permit them to marrie . To grant liberty for the adulterer to marry the adulteresse , were to open a doore to all uncleannesse , and because there are few of them that seriously repent them of their sinne , therefore that liberty should not be granted , that the adulterer and the adulteresse should marry together .

Conclusion . The conclusion of this is : Davids example in marrying Bathsheba , both in their repentance , and in Gods approbation of the marriage was extraordinarie , therefore it should not be made an example or president for others to doe the like .

EXERCITAT . IX . Against Polygamie . Commandement . VII . Levit. 18.17 . Thou shalt not take a woman to her sister .

THe Lord dischargeth here a man to marry two wives at once , What is meant by sister here . by [ Sister ] here is not meant a naturall sister , for that the Lord discharged before . Lev. 18.16 . Thou shalt not uncover the nakednesse of thy brothers wife ; therefore thou shalt not uncover the nakednes of thy wives sister , but by [ Sister ] here is meant any other woman . The Carraim amongst the Iewes , and they who followed the literall sense , expound the words thus ; Thou shalt not take a woman to her sister , that is , thou shalt not marry two wives at once ; but the Pharisees who gave way to Polygamie interpreted the words thus ; thou mayst not marrie two sisters , but thou mayst marry two other women ; the Carraim who did interpret the words thus , thou shalt not marry two wives at once , said , qui multiplicat uxores , multiplicat veneficas ; and they said , that it was not permitted to the King to have many wives , therefore it is lawfull to none to have many wives ; but the Pharisees gave way to it and taught it .

Reasons to prove that it is not the naturall sister here spoken of . Now the reasons to prove , that by sister here is not meant a sister properly taken are these .

Neither shalt thou take a woman to her sister to vexe her Levit. 18.18 . but the wives in Polygamie are called angentes , or vexers . 1. Sam. 1.6 .

Reas. 2 Secondly , that which was forbidden in the first institution , and afterwards renewed by the Prophets ; would Moses passe it by and not forbid it ? but this Polygamie was forbidden in the first institution . Mat. 19.5 . 1. Cor. 6.16 . and 7.39 . Rom. 7.2 . and Mal. 2.3 . but wee can shew no place in Moses law against Polygamie except this , and Deut. 17.10 . where hee forbiddeth the King to multiplie wives .

Reas. 3 Thirdly , that sister is understood here , whom the man might marry after the death of his wife ; but a man might not marry his wives sister properly taken after the death of his wife , therefore it is meant of another sister ; and the Lord addeth , Thou shalt not take a woman to her sister in her life time , because it was usuall among the Iewes to have more wives at once .

Obj. A man might marry his brothers wife & raise up seed unto him , therefore a man might marry his wives sister .

Answ. A man if hee had a wife of his owne , hee might not marry his brothers wife to raise up seed to him ; Boaz who raised up seed to his next kinsman was not married , and N. refused to raise up seed to him , because hee was married , and had children of his owne ; and therefore the Chaldee Paraphrast upon Ruth 4. Iosephus lib. 5. antiquil . Cap. 14. Non possum redimere , quia uxorem habeo ; and Iosephus inclineth to this , that it was the unmarried brother that behoved to raise up seed to his eldest brother , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not meant of him that tooke one wife to another , but of him that married his brothers wife ; hee not being married .

Secondly , he might marry his brothers wife , Ob. therefore he might marry his wives sister .

That followeth not , Answ. hee might marry his brothers wife to raise up seed to his brother , who was a type of Iesus Christ , who should never want a seed in his Church ; but hee might not marry his wives sister , for then he raised not up seed to his brother .

This Polygamie is contrary to the first institution of God , for God made one man and one woman , Polygamie is contrary to the law of God. and not one man and two women at the first . Iudg. 5.30 . Dederunt puellam , & duas puellas uni viro , Have they not divided to every man a damosell or two damosels ? This sheweth the great confusion that was then , and the scarcitie of men , and multitude of women ; and Thomas observeth well , that man doth something which agreeth to him ex natura generis , as to beget ; Secondly , he doth something ex natura speciei , as hee is a reasonable creature , to beget a reasonable creature ; and thirdly , he doth something as a faithfull man , marrying one wife , and herein he representeth Christ ; and she representeth the Church . Although polygamie bee not against the two first , yet it doth directly crosse the last , the resemblance betwixt Christ and his Church ; therefore the faithfull man should have but one wife .

If it were lawfull for a man to have more wives at once , It was never permitted for a woman to have moe husbands at once . then it should bee lawfull for a woman to have more husbands at once ; but it was never permitted amongst any people for a woman to have two husbands at once , therefore it is not lawfull for a man to have moe wives at once ; The reason of the connexion , the Apostle giveth , the man hath not power over his owne body but the wife , and the wife hath not power over her owne body but the husband . 1. Cor. 7.4 .

It may bee alledged that women have had two husbands at once , Ob. as well as men have had two wives at once , for Paul saith , 1. Tim. 3.9 . If shee hath beene the wife of one husband , hee meaneth not here , if a widow marry againe ; therefore it may seeme that she hath had moe husbands at once .

Answ. Two sorts of Digamie . There are two sorts of digamie ; direct digamie , and indirect digamie ; direct digamie when one hath two husbands at once ; indirect digamie when one was put away , and they married another , and in this sense it may be said , that the woman had two husbands ; by the law of God shee might not divorce from her first husband , but it was permitted amongst the Iewes , and commanded amongst the Gentiles ; for by the law of God she was still the wife of the first husband , if shee had not beene repudiate for adultery .

Ob. If it was not lawfull for a man to have moe wives at once , why is it commanded in the law that a man should not disinherite the childe of the hated woman for the child of the beloved . Deut. 21.15 .

Answ. Some lawes are permissive some definitive . Some lawes are permissive , and others are definitive ; I call these permissive , when the law permitteth the first part for the hardnesse of the peoples hearts , but then it restraineth the abuse of it by inhibitions , that it should not exceed ; the law tolerateth usurie , this is the permissive part of the law ; it doth not command this , then in commeth the restraint , that they shall not exceed such an annuitie , this is the definitive part of the law . So the law permitteth a man to have moe wives , and then it commeth in and restraineth the abuse that might follow upon it ; Thou shalt not disinherite the child of the hated woman for the child of the beloved .

Polygamie a middle sin betwixt fornication and adultery . The Divines make this sinne of polygamie a middle sinne betwixt fornication and adultery , lesse then adultery , and greater then fornication .

Quest. How can that be lesse then adultery , which was once adultery ?

If we consider the sinne in it selfe , it is ever adultery , In what case polygamie is a sinne . but consider it , first , upon Gods part , who passeth by this sinne , not punishing it ; and upon their part , who through a generall custome thought it no sinne , then it may be said to be lesse then adultery . Christ said to the Iewes , If I had not spoken unto you , yee should have no sin . Ioh. 15.22 . that is , if the truth had not beene clearely declared unto you , your sinne had beene the lesse , but because I have spoken so clearely unto you , that aggravateth your sinne . This extenuated the sinne of the Iewes , because the Prophets spake little or nothing against polygamie , as they did against adultery : When Iuda lay with Tamar , taking her to bee a common harlot , his sinne was the lesser ; but shee knowing that hee was her father in law , her sinne was the greater : Polygamie was a sin of ignorance amongst the Iewes : but if a man should marry moe wives at once now , it should be flat adultery .

But God gave the wives of Saul into the bosome of David . 2. Sam. 12.8 . Obj. therefore hee allowed this polygamie .

To put them in his bosome is to put them in his subjection , Answ. In what case God is said to give Sauls wives to David . for David could never have married the wives of Saul , for that had beene incest .

Whether did God dispense with the Iewes to marry many wives or not ? Quest.

None could ever shew this dispensation , Answ. and if ever God had given a dispensation , would he not especially have given it after the floud ? It pleased the Lord to passe over this sinne . Rom. 3.25 . he called them sinnes passed by , through the long forbearance of God.

What is the difference betwixt a sinne passed by , Quest. and a sinne pardoned ?

All sinnes are pardoned to the children of God in Gods eternall decree ; Answ. but hee is said to passe by their sinnes when he doth not chasten them for them , A difference betwixt sinnes passed by and pardoned . as he doth for other sinnes ; and when hee pardoneth other knowne sinnes , he pardoneth these unknowne sinnes together with them ; when David got pardon of his adultery , hee got pardon likewise of his polygamie which he knew not to bee sinne . When David got pardon of his adulrery in his owne sense , he behaved likewise to have pardon in his owne sense of his murther , because it was a knowne sinne to him likewise , but these sinnes which he knew not , the generall remission served for them .

The difference betwixt a married wife and a concubine . Let us compare the married wife and the concubine together , and shew how they differ .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Habebant dotem uxores non concubine . First , the married wife differed from the concubine by contract and solemnitie of marriage ; but when hee married the concubine , there was neither contract nor solemnitie of marriage .

Secondly , they differed in their titles , for the cheife and principall wife was called [ Shagal ] conjux , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 she was the principall and cheife of all the Kings wives . Neh. 2.6 . Dan. 5.2 . Quae semper tori jus habet , the concubines were admitted but some times ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Domina , hera . and the married wife was called [ Gebhereth , ] the mistres of the house . Gen. 18.8 . but these concubines had never this title .

Thirdly , they differed in their intertainement , for if the King had taken moe concubines , hee might have made them aromatorias and apothecarias for his spices , and cookes and bakers , and the common sort he might have made them socarias , which they could not have done to their wives solemnly espoused .

Foure things proper to the concubines , and fine to the wives . Fourthly , when they married these concubines , they ought them but foure things ; victum , amictum , debitum tempus , & cohabitationem ; food , rayment , due benevolence , and cohabitation ; but hee was to give five things to his wife whom hee had solemnely taken , victum , amictum , debitum tempus , cohabitationem , & honorem : food , raiment , due benevolence , and hee was bound to dwell with her , and to honour her .

Fiftly , they differed in their posterity , Onely the children of the freewoman succeeded to the inheritance . for the children of the free woman succeeded to the inheritance ; but not the children of the concubines . It is true by singular prerogative , Iacob gave to the sonnes of the concubines their portion among the tribes , but the children of other concubines stayed not in the house , but were sent out with gifts , Gen. 25. and the children of the concubines were called the free womans children , Gen. 16.2 . Go in unto mine hand maid , it may be that I obtaine children by her : and therefore Rachel and Lea are put for them and their handmaids , Ruth . 4.11 . and wee may see how the children of the concubines were more servile then the children of the free-women , therefore , Galat. 4.23 . they are called the children of the bond woman , and they did things rather for feare then love ; this the Lord sheweth , Deut. 27. when hee divided the tribes , he set those who were borne of the free women , Rachel and Leah , upon the hill to blesse , but those who came of the handmaids , hee set them upon the hill of cursing , as being of a more servile and base minde . Ruben for his incest lost this priviledge , and was set among the children of the handmaids , and Zabulon the youngest sonne of Leah is set amongst them to make up the number .

Whether was the concubine a wife properly or not ? Quest. Answ.

Yes , Gen. 30.9 . Leah gave Zilpah for a wife unto her husband , therefore when it is said , he tooke her [ leisha , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] in uxorem , it should not be translated , uxoris loc● , but verily for his wife ; so I shall be unto you [ Leadona , ] idest , vere Deus . Hos. 13.12 . Servavit Israel [ leisha ] propter uxorem , Gen. 29. An non pro Rachaele servivi tibi . 2. Sam. 20.3 . David shut up his concubines , and they were in widdowhood untill the day of their death ; if they were widdows , then they were married before , and the children begotten betwixt them were truely their fathers children , and not bastards .

Object . But it is said , that the Levites concubine played the harlot with him , then it may seeme that the concubine was not a wife .

Answ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scortata est contra eum , [ gnal ] non cum eo , Ezek. 16.16 . and when she fled from him she was justly punished for her uncleanenesse . Iud. 19.

The differences betwixt the concubines and the whore . Againe let us consider how the concubine and the whore differed : the concubine made a division and rent betwixt the man and his wife when hee married her , therefore she is called Pilagish from Palag-ish , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Concubina , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dividero virum . dividere virum , that hee could not errare in amore ejus ; as Salomon saith , Prov. 5. but the whore maketh a totall separation betwixt the man and the wife .

Againe they differed in their ends ; marriage hath a double end , the first end is the begetting of children , the second end is a remedie against lust ; the whore desireth not the first end for the procreation of children , neither desireth shee the last end of marriage , the holy remedy against lust ; the Polygamist aimeth at the first end , to have children ; but not at the last end , for avoiding of lust , for this diversitie of concubines made a way rather to increase lust , then to quench it , They shall commit whoredome and not increase , Hos. 4.10 . this is a judgement pronounced against polygamists , and not against adulterers , for they longed for children , where as the other longe for none ; the word in the originall is ijpparedu . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mula . Pered in the originall is called a mule , as if ye would say , they shall play the mule ; the mule is a beast very libidinous , but begetting nothing . So these polygamists , although they long for children , yet the Lord threatned them with want of children . An example of this wee see in Salomon , although hee had many concubines yet hee had but one sonne ; and hee was also a foole .

The conclusion of this is , Conclusion . we are to blesse our Saviour who hath reduced marriage to the first institution , that one man should have but one wife , Matt. 19.5 .

EXERCITAT . X. Of Divorce . Commandement . VII . Matt. 19.9 . Whosoever putteth away his wife , except it be for fornication , committeth adultery .

WE have showne how this Commandement is broken by unlawfull conjunction , now it remaineth to speake how it is broken by unlawfull separation .

The Hebrewes call repudium , cerith , excisio , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Excisio , Repudium . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Libellus excisionis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and they call the bill of divorce Sepher cerithoth , libellus excisionis , because the woman was cut off from the familie of her husband , and had liberty to goe where she pleased . And the Chaldees call it net pitturin , and the Rabbins call it girush , expulsio , and the latter Rabbines call it riphudin , from the Latine word repudium ; and the Greekes call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the bill of divorce they call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Divortium , Ariat Montanus . was when the man gave the bill of divorce to the woman ; Repudium was when the woman gave the bill of divorce to the man .

There was a great question betwixt the house of Sammai , and the house of Hillel concerning divorces . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sammai held that it was lawfull for a man to put away his wife onely for adultery ; The difference betwixt the Schoole of Sammai and Hillel concerning divorce . and he expounded these words , Si invenerit nuditatem in ea ; that is , if shee hath committed adultery . But Hillel and his followers extended this word nuditas to all sorts of filthinesse , as to the least sort of offence that is , because it is said in the text , Si non invenerit gratiam in oculis ejus , Deut. 24.1 . and they who asked the question of Christ , seeme to be of the opinion of Hillel ; for they say , is it lawfull for a man to put away his wife for every cause ? Matt. 19.3 . Ben Syra who was a follower of Sammai , being asked of a man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who had a great shrew to his wife , whether hee might divorce from her or not , he answered Os quod cecidit in sorte tua , rode illud .

When Moses speaketh of divorces which were usuall amongst the Iewes , he speaketh of those divorces which were for light causes and not for adultery ; How Moses is to be understood when hee speakes of divorce . Moses words , Deut. 24.1 , 2 , 3. should not be read thus , If shee hath found no favour in his eyes , then let him write her a bill of divorce : but thus hypothetically : If she hath found no favour in his eyes , and if he write her a bill of divorce & put her away &c. If he were speaking of lawfull divorce for adultery , then it should be translated in the imperative mood , Let him write her a bill of divorce , and let him put her away , as the words of Christ implie , Matt. 19.9 . that for adultery it is lawfull for a man to put away his wife ; but that which Moses spake hypothetically they tooke it absolutely . So Ioh. 21.22 . If hee tarry till I come what is that to thee ? that which Christ spake hypothetically , they tooke it absolutely , as if Christ had said that Iohn should not die till he came againe .

The reason to prove that Moses is speaking here , Deut. 24. of unlawfull divorces , and not for adultery ; is this , vers. 4. Her former husband may not take her home againe to wife , after that she is defiled by him , and defileth herselfe : Huttamaah is a compound word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex Hithpael et Hophal compositum : Sic Iudg. 9.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex Hiphil & Hophal , sensus est , vestrisnever bis persuasa ita missam facere pinguedinom meam , iuxta Hiphil , et ea ipsa quoque priver et deficiar , iuxta Hophal , nihilque amplius habeam in me commenbile . for the Hebrewes use to compound two conjugations , and it signifieth she was defiled by her husband , and she defiled her selfe ; shee was defiled by her husband , because hee put her away unjustly , and gave her occasion to commit adultery , and shee defiled her selfe , who being unjustly divorced , yet would marry another and so commit adultery ; for Christ saith , Matt. 5.23 . Whosoever shall put away his wife , let him give her a writing of divorcement : but whosoever shall put away his wife , saving for the cause of fornication , causeth her to commit adultery ; and whosoever shall marry her that is divorced , committeth adultery ; if hee had put away his wife for fornication , she had not beene polluted by him , but onely she had polluted herselfe , if she had married another .

But it may be said , Deut. 24.3 . Object . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nuditas . If he have found some nakednesse in her , [ gnervath ] nakednes in the Scripture is taken for filthines and adultery , then it may seeme that Moses is speaking here of unjust divorce .

Nakednesse is taken for other sorts of filthinesse then for adultery , the Seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Answ. Nakednesse is taken for adultery . rem turpem ; and Ionathan turneth it , transgressionem rei , They put away their wives for many other causes besides adultery , as for blemishes in their persons , scolding and brabling , and such .

But Malachi seemeth to approve this sort of divorce for light causes , If thou hate her , put her away , Obj. saith the Lord . Malac. 2.16 .

It should not be translated , Ans. if thou hate her put her away , saith the Lord , but this wayes , the Lord hateth putting away .

Moses did not simply allow here the putting away of their wives for such light causes , but if they would put away their wives for such light causes , then hee biddeth them write a bill of divorce to them ; the Lord allowed not that an Israelite should marry a captive heathen , but if hee will marry such a one , then let him shave her head , and put on her mourning apparell , and mourne for so many dayes , that by these meanes the Israelites love might be abated , and so might leave her . So Moses liked not of these divorces , but if a man will put away his wife for such causes , then let him write her a bill of divorce .

Quest. What use was there of this bill of divorce amongst the Iewes , for if a woman was taken in adultery she was stoned to death , if shee was suspected of adultery , they gave her the bitter waters to drinke , and if her husband tooke her to be an adulteresse and the fact was not publikely knowne , hee put her away secretly , as Ioseph would have done Mary , Matt. 1.

Ans. The speciall use of the bill of divorce was when they put them away for light causes . If the Magistrate had done his duty after that shee was knowne to be an adulteresse , then in that case shee needed not a bill of divorce ; but for their remissenesse the husbands were oftentimes forced to give the bill of divorce to their adulterous wives , and especially when the Iewes came under the subjection of the Romans , then most usually they gave the bill of divorce for adultery , because the Romans had no respect to the law of God , putting the adulteresse to death ; therefore their husbands were glad to be rid of them , by giving them the bill of divorce .

The cause of giving the bill of divorce amongst the Iewes . The cause of many divorces amongst the Iewes was the multitudes of their wives which they had . They who travell amongst the Turkes at this day , testifie , that there is no cause so much pleaded in their judicatories as divorces ; and the reason they give to be this , because of the multitude of their wives .

When the man gave the bill of divorce to the woman , How the bill of divorce was written . the cause of the divorce was written in the bill , and the woman did shew the bill of divorce before the Iudges , and the children did also keepe the bill of divorce , to be a testimony that their mother was not an harlot , and the Lord alludeth to this forme , Esay 50.1 . Where is the bill of your mothers divorcement , whom I have put away ? as if the Lord would say , Allusion . I put not away your mother , but she went away willingly from mee .

When they wrote this bill of divorce the Iewes wrote it in a long letter , but the Romans wrote it in few words , res tuas tibi habeto .

The bill of divorce was given by the man to the woman at the first , to be a signe of her innocencie , The man gave the bill of divorce to the woman at the first . and of his wrong dealing with her ; and as Tamar , when shee shewed to Iuda his ring , and his signet , Iuda said , she is more righteous then I am : so the man putting away his wife for no just cause , and the woman shewing the bill of divorce to her husband , hee might justly say , surely she is more righteous then I.

The man had the power to give the bill of divorce to the woman at the first , but afterwards the woman gave the bill of divorce to the man also , Marc. 10.12 . and if a woman put away her husband , and be married to another , shee committeth adultery . Iosephus , lib. 15. cap. 11. Salome the sister of Herod was the first woman who gave the bill of divorce to her husband Chrystoberus ; and Iosephus addeth , that the law onely permitteth the man to give the bill of divorce to the woman , and that it was not lawfull for the wife who was repudiat to marry , but by the commandement of her former husband ; the first part , that the husband should give the bill of divorce , is set down in the law : but this latter part , that they might not marry againe but by their husbands consent , is not in the law , for that came in by custome and not by the law , for the woman might leave the husband when shee had a just cause , and marry againe without his consent .

When the wife was repudiat from her husband for Quest. no lawfull cause , and married another , & bare children to him , Forum Poli. Fori . whether were these children bastards or not ?

They were bastards in foro poli , before God ; but not in foro fori , in the courts of men .

The conclusion of this is ; Let no man separate that which God hath conjoyned ; and let no man conjoyne that which God hath separated .

EXERCITAT . VIII . How man and woman may live chastly in holy wedlocke together . Commandement VII . Prov. 5.19 . Let thy wife be unto thee as the loving hinde , &c.

SAlomon saith , Prov. 5.15 . Drinke waters out of thine owne cesterne , here by a modest kinde of speech , hee willeth a man to content himselfe with his owne wife . Concupiscence or lust in the Scriptures is compared to burning , Lust called burning and thirst . 1. Cor. 7.2 . and the Prophet alludeth to this sort of thirst , Ier. 2.25 . Withhold thy foote from being unshod , and thy throat from thirst : the remedy against this burning and thirst is holy marriage , which quencheth it , but whoredome rather increaseth it : I have forbidden thee , would Salomon say , the company of those beastly whores , and now I shew thee the way how thou mayst live chastly in holy wedlocke , then he subjoyneth , Let thy fountaines be dispersed abroad , and rivers of waters in the streete , vers . 26. or divide thy waters in the streete ; here hee giveth a reason wherefore marriage should be preferred to adultery , because seldome children are begotten of adulterers , and if they beget any , Adulterers often times ashamed of their children . they are ashamed of them , that they should be called their children : first , seldome they beget any , they shall commit whoredome and shall not encrease , Iipparidu ; pered is called a Mule , which is a beast which is much given to lust , and yet begetteth nothing ; and if they beget any children , they are ashamed of them , and the children likewise are ashamed of their fathers ; and therefore the Hebrewes call them Shatuki , from shatak , tacere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 spurius a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tacere . the father will not professe such a child to be his , nor the child professe the father to be his father .

And rivers of waters in the streets , that is , when thou knowest them to bee thine owne children , then thou hast power to direct them and guide them , and see that they marry by thy direction , for even as men draw water conduits which way they will , so should the parents lead the children in their marriages .

Let them be onely thine owne , that is , Imperativum pro fu●uro . they shall onely be thine owne , and thou mayst bee assured when thou dost marry a chast woman , that thy children are thine owne , and not a strangers with thee , to inherite and possesse that which thou hast purchased . Psal. 127.4 . Children are the heritage of the Lord , and the fruite of the wombe is his reward , and thy children shall bee like arrowes in the hand of a mighty man . Then Salomon returneth to his first advice , let thy fountaine be blessed , and rejoyce with the wife of thy youth .

The first preservative to keepe man and wife in purity , is to live chastly before they bee married ; so did Iacob , Gen. 49.3 . Ruben thou art my might , and the beginning of my strength ; Iacob knew not a woman before he was married , but Esau was a prophane man and a fornicator . Heb. 12.16 .

The second remedie is , for a man to delight himselfe with his wife ; Let her bee like a loving Hinde unto thee , and as a pleasant Roe , and let her breasts satisfie thee at all times . The wife compared to the Hind . Prov. 5.19 . the Hinde is a loving creature , and followeth the male ; the Hinde is ardent in her love , and they are ready one of them to helpe another , so should the man and his wife ; let her breasts satisfie thee at all times , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inebriant te . in the Hebrew it is , [ Ieravucha ] inebrient te : see how the Holy ghost willeth a man to delight himselfe with his owne wife , therefore he addeth , Cur erres cum extranea [ Tishge ] to wander as beasts doe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erravit , proprie bestiarum est . who make not choise of one mate . And contrary to this chast love is , when a man thinketh that stollen waters are sweet . Prov. 9.17 . and is not content to drinke out of his owne cisterne . Prov. 5.15 . he should call his wife the delight of his eyes . Ezek. 24.16 . So should the wife content her selfe with the love of her husband ; Let him kisse me with the kisses of his mouth . Cant. 2.

This chaste love the longer that it continue , the stronger and sweeter it is ; INEBRIARI in re a morum quid . and the longer that it is kept , it is the more fragrant ; the love betwixt the whore and the harlot , is not a permanent love . Prov. 7.18 . Come let us be drunke with love untill the morning , yet it is the same word that is used to expresse that chaste love betwixt the husband and the wife : Prov. 5.17 . but it differeth very much from that love ; this word Rabha to bee drunke , VERBVM mediae significationis , quid . is verbum mediae significationis , as the Hebrews marke , that is , it may be taken either in a good part , or in an evill ; but vergit saepius in extremum , it declineth to the extremity if it be not taken heed unto . So Psal. 90.10 . Dies annorum nostrorum & superbia eorum , labor , & dolor ; the dayes of our yeares and their strength is labour and sorrow ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the originall it is [ Rohebam ] superbi● : why i● the strength of our eares called pride ? because often times it enclineth to pride . Why the strength of our yeares is called pride . So [ Rabha ] to bee drunke , signifieth first , to be merrie ad hilaritatem onely , as Gen. 43.34 . and Iob. 2.10 . and Psal. 23. Calix meus ebrius est , my cup runneth over , and this the Holy ghost alloweth ; but there is another sort of drunkennesse which vergit in extremum , and this the Lord condemneth . So in the matter of marriage , for the man and the wife to bee moderatelie drunke with this love , the Lord alloweth this ; but this excesse of love which is betwixt the whore and the harlot , this the Lord condemneth .

Secondly , the pure love betwixt the man and the wife continueth and endureth , The love betwixt the whore and the harlot is not permanent . but the love betwixt the whore and the harlot is but for a short time , therefore she saith , Prov. 7.18 . Let us take our fill of love untill the morning ; it lasteth but for one night , and then degenerateth into hatred , as Amnon hated Tamar more then ever he loved her . 2. Sam. 13.15 .

The third way how to keepe and intertaine this love , is for the man to respect his wife , The whore speaketh disdainfully of her husband . and the woman to honour her husband . Prov. 7.19 . when the whore enticed the young man unto her house , marke how disdainefully she speaketh of her husband ; The man is not at home , in contempt she calleth him the man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 she calleth him not [ Bagnale ] my lord , or [ Isshi ] my man ; when once they turne their hearts and affections from their husbands , then there is an open way made for adultery ; when the Scripture speaketh of the husband Deut. 28.56 it calleth him vir sinus , because hee sleepeth in his wives bosome ; The wife called the wife of the bosome , and those which we keep in our bosome we love them dearely , so the wife is called uxor sinus . Micah . 7.5 . who sleepeth in her husbands bosome . So 2. Sam. 12.3 . so she is called uxor adolescentiae ejus . Prov. 1.18 . to remember what love hee bare to h●r in her youth , and therefore hee should not despise h●r in her age .

The fourth way to live chastly , Married persons are to beare with others infirmities . is to beare every one with the infirmity of others , this was the fault of Iobs wife . Iob. 19.17 . My breath is strange to my wife .

The first way is , to remember the children gotten betwixt them , which should bee the pledges of their love . Iob. 19.17 . Although I entreated her for the childrens sake of mine owne bowels .

And as it is the way to keep them in holy wedlock when they are married , to keepe their vessels in purity before they be married ; so to testifie their love , the widow after her husband is dead , she should live as a widow indeed and not in pleasure . 1. Tim. 5.6 . For then she is dead while she is alive ; and so the man should live chastly , untill he be called to a new marriage , to testifie his love to his former wife ; the women amongst the Iewes when they spake of their husbands that were dead , they said , memoria ejus sicut vinum Lebani .

They desired to be buried together . Lastly , to testifie their mutuall love ; of old , they desired to be buried together ; so was Abraham and Sarah , Isaac and Rebecka , Iacob and Rachel .

Of the punishment of adultery .

NExt unto spirituall adultery the Lord hath punished this bodily whoredome ; the first world was drowned for this sinne . Gen. 6.2 , 3 , 4. and for this sinne the Lord destroyed with the plague twenty foure thousand . Num. 25.9 . For this sinne the tribe of Benjamin was almost rooted out . Iudg. 19.28 . for this sin Davids house was punished both with incest and with bloud .

As the Lord punished this sinne himselfe , so he will have it punished by the Magistrate ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iniquitas Iudicum , id est , quaerenda , cognoscenda & punienda a Iudicibus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 iniuria quae sit mihi . in the dayes of Iob it was c●pitall . Iob. 31.11 . For this is an heynous crime , yea , [ G●●avon pelilim ] est iniquitas judicum , that is , that which the Iudges should punish ; and not the iniquitie which the Iudges commit . So Gen. 16.5 . [ Hhamasi ] injuria mea , is not the injurie which I doe , but the injurie which is done to me , so in the dayes of Abimelech . Gen. 26.11 . Hee that toucheth this man or his wife , shall surely be put to death . So amongst the heathen it was capitall , as amongst the Egyptians , Ioseph for suspected adultery , was put in the prison with those who were executed ; and in Babylon , Nebuchadnezzer rosted the adulterous Priests in the fire . Ier. 29.22 . and if wee shall observe how the jealous husband will not spare in the day of vengeance . Prov. 6.34 . we shall see what a just judgement befalleth the adulterer , when the jealous husband killeth him in sudden passion , Allusion . and Salomon alludeth to this , Hee goeth after her straight way till a dart strike through his liver . Prov. 7.23 . and why thorow his liver ? his liver was the part of the body in which his uncleane lust lodged , therefore the dart pierceth this part especially , and the part by which a man offendeth most , in that he is most commonly punished .

The Egyptians used to cut off the nose and the eares of the Adulteresse , and the Prophet alludeth to this sort of punishment , Ezek. 23 25. They shall deale furiously with thee ; they shall take away thy nose and thine eares .

Commandement . VIII .

EXERCITAT I. Of theft in generall . Exod. 20.15 . Thou shalt not steale .

The Lord gives men the use of the earth , but not the absolute dominion of it . DAvid saith , The heaven , even the heavens are the Lords : but the earth hath he given to the children of men . Psal. 115.16 . He hath given the earth to the children of men , he hath not given them the absolute dominion of the earth , for that hee hath reserved to himselfe , hee hath given them but a subordinate dominion , they hold all in capite of him , for the earth is the Lords , and the fulnesse thereof , therefore every man must seeke his dayly bread of him , and not be his owne carver , but be content with that measure which the Lord allotted to him .

Theeves will not bee contented with that portion which the Lord allotteth unto them , but they come like the serv●nts of Elies sonnes with their flesh hooke in their hand , and say , give me this ; and if thou wilt not , I will take it by force . 1. Sam. 2.

Ius Spirituale . Civile . Man hath a double right to the creatures ; First , hee hath a spirituall right , and then he hath a civill right ; a wicked and unregenerate man may have a civill right to the creatures , The wicked may have a civill right , but not a spirituall right . because the sentence and the curse of the law is not yet executed upon them . Luc. 6.35 . God is kind unto the unthankefull and to the evill , and God granteth to them the use of these temporall things , for the maintenance of their civill life ; but the thiefe hath neither a spirituall nor civill right to that which he stealeth , and therefore he is twice a thiefe .

T●e thiefe sinneth both against iustice , The thiefe sinneth against justice , distributative & commutative . and against charity ; First , hee sinneth against iustice , both commutative and distributive , he sinneth against commutative iustice and giveth not this for this , but taketh it either by violence , or by craft .

So hee sinneth against distributive iustice ; see how David describeth the righteous man . Psal. 112.9 . He hath dispersed , hee hath given to the poore , his righteousnesse endureth for ever ; the righteous man disperseth to the poore , and his righteousnesse endureth for ever ; that is , his almes and his good deeds shall bee had in remembrance here , and afterwards shall receive him into eternall tabernacles . Luc. 16.9 . that is , they shall testifie that hee is to be received into eternall tabernacles ; the righteous scattereth and the thiefe gathereth , his almes testifie that hee shall bee received into eternall tabernacles , but his theft deserveth that hee should be secluded from eternall tabernacles .

Againe , he sinneth against charity ; The thiefe sinneth against charity . and he runneth into the breach of the sixt Commandement , as hee doth into the eight ; for when he taketh away his neighbours goods , hee taketh away his life ; and therefore their goods are called their life . Luc. 8.43 . She spent upon the Physitians all her goods , in the Gree●e it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , her whole life ; because her goods were the meanes to maintaine her life ; therefore they are called her life .

Sinne sweet in the beginning , but bitter in the end . This sinne at the first is very sweet to a man , but in the end it is very bitter . Proverb. 20.17 . The bread of deceit is sweet to a man , but afterward his mouth shall bee filled with gravell : it is sweet to him for the present , but the end of it is bitter . The devils alchymie is to change stones into bread ; Mat. 4.3 . but the theeves alchymie is to turne bread into stones and gravell ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Caput . Venenum . SVGERE caput vipera quid . as Achans theft was sweet to him at the first , but afterward it proved gravell to him . Iosh. 7. Caput viperae suget . Iob. 20.16 . When the female viper engendereth with the male , the female sucketh the head of the male , and biteth it off with great delight ; then shee conceiveth her young ones , which eate out her belly . So when the thiefe stealeth the righteous mans goods , they seeme very sweet unto him , but in the end hee smarteth for it ; hee sucketh the vipers head at the first , but the brood gnaweth out his belly .

The conclusion of this is ; as the Lord hath a care that a mans first and naturall life be preserved : so he hath a care that his second life be preserved , that is , the meanes which should maintaine his life .

EXERCITAT . II. What theft is . Commandement VIII . Exod. 20.15 . Thou shalt not steale .

THeft is defined , The taking away of another mans goods against his will ; and it is committed either in ablato , or in deposito .

In ablato , When it is theft to take a thing without the consent of the owner . when one taketh away that which belongeth to another against his will , then it is theft . If the absolute and supreme lord himselfe give his consent , although the owner or inferiour lord give not his consent , yet it is not theft : as when the Israelites tooke away the Egyptians earerings , and jewels , although they had not the consent of the Egyptians to take them away , yet it was not theft ; because God himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Spolia●erunt Aegyptio● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Est eripere praeda● . who was the supreme Lord commanded them ; therefore , Exod. 12.36 . [ vainatzelu eth mizraijm , ] they spoyled the Egyptians : they had as good right to these jewels as the souldiers had to the spoile .

Secondly , a man may take another mans goods in in his necessity to supply his meere wants ; in this case the law maketh things common ; and although he have not the consent of the owner , when he taketh his goods ; yet this is not theft . In necessity a man may take another mans goods without his consent . Before the fall all things were common among men , and ordained for mans sustentation , and this division of goods was brought in but after the fall ; and therefore ought to give place to the fi●st institution in a mans necessity to save his life : for in the first estate every man might take as much would suffice him , not doing wrong to another : so in this estate , a man may take as much of another mans goods as to supply his necessity , without the owners consent . A man might go into his neighbours vineyard , and ease as many grapes as he pleased , jure charitatis , by the right of charity : but he might carry none away with him , Iu. Charitatis . Proprietatis . because he had not jus proprietatis ; so David in his necessity eate the shew bread , 1. Sam. 21. and the Disciples pulled the eares of corne , Matt. 12. hence it is that the poore are called [ bagnale tobh ] Lords of ●ther mens goods , Prov. 3.26 . because in their necessity they have the right of charity to their goods : The poore are lords of our goods in necessitio . hee hath not here an absolute dominion or dominium rectum as the lawyers call it , for they say , dominium anius rei penes plures in solidum jura non patiuntur , that is , the law will not suffer that moe shall have the absolute dominion of one thing ,

Quest. How can that which is a mans owne be taken from him without his consent , can necessity make it another mans ?

Answ. Hee is not Dominus in solidum of it , for when hee taketh so much to satisfie his necessite , hee is bound to restore as much againe if hee be able ; and therefore some say , that things in such a case are rather communicanda , quam communia , to be communicated , then common .

A man may have the tacite consent although not the expresse consent of the owner . Thirdly , when a man hath the tacite consent of the owner to a thing , although he have not his expresse consent , this is not theft ; and this he doth , when he enjoyeth a thing by prescription .

Prescription what . Modestinus the lawyer describeth prescription after this manner , Est adjectio dominij per continuationem possessionis à lege definiti .

First , it is called adjectio dominij , because the dominion is not gotten by the direct consent of the former possessor , but by the law which presumeth that the former possessor had given his consent by his long secrecie in not claming his owne againe . And as a custome differeth from the law , so doth the right by prescription , from the right which a man getteth directly with the possessors consent ; for custome is a secret consent for the most part , but the law is an open and a cleare consent .

And it is added per continuationem , for the law presumeth , ●f hee had enjoyed it for a long space , and the possessou● had not clamed his right , Lands prescribe not when the owner doth chal enge it within such time . all this time , in that case the law saith , that the possessor is willing to quit his possession . Example of this wee have , Iudg. 11. 12.13 . where Iephthe pleaded , that the Israelites possessed that land by prescription three hundreth yeares . So we have an example that the law prescribeth not , when the possessor challengeth it within such a time , 2. King. 8.3 . The widow that was absent from her possession seven yeares amongst the Philistins , for famine , in this time her land prescribed not , and the king commanded to restore it to her againe .

Againe , they must have a just title to this possession , Men must have a good title in prescription . or else it will neuer prescribe .

But it is against the law to take any thing from the right owner against his will . Ob.

That which is taken from the owner by prescription , Ans. is not taken from him against his will ; for it is presumed that hee giveth his tacite consent to it . A twofold end of the Law. There is the supreme end of the law , and there is the inferiour end of of the law ; the supreme end of the law is this , that every man may have his owne , and that men may be certaine of their possessions : now because the supreme end of the law cannot be kept without the breach of the inferiour end of the law ; the inferiour end is neglected that the supreme end may be kept .

When a man then hath the Commandement of God for his warrant , although hee take something from the owner against his will , that is no theft : so when he taketh by the law of nature in his necessity to supply his want , although the owner consent not , yet it is not theft . So when he hath the tacite consent of the owner , and the approbation of the law by prescription , this is not theft . In voluntarium . Per ignoranrantiam . Per violentiam . Secundum quid . But when he taketh a thing directly against the owners will , this is theft . It is taken against the owners will , first by ignorance , as in secret theft ; secondly , by violence ; thirdly , when it is partly taken against his will , and partly with his will , as in usury .

Secondly , theft is committed in Deposito , in a thing committed to ones trust and this is called [ Pikkadon ] or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Depositum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tim. 6.20 . Levit. 6.2 . If a soule sinne , and commit a trespasse against the Lord , and lie unto his neighbour , in that which was delivered to him to keepe , or in fellowship ; in the Hebrew it is , in positione manus , for pone●e manum significat societatem inire , apud Hebraeos , Exod. 22.11 . P●sitto manus est societa●●● contractus apud Hebrae●● . First , the case is set downe , when hee shall not make it good which is concredited to him , if it be wanting ; and then the case is set downe , when hee shall make it good : if through his negligence the thing be stolne or lost , then hee is to make it good ; if it be taken away secretly , hee shall not make it good , but an oath of the Lord shall be betwixt them . And Paul alludeth to this forme . 2. Tim. 1.12 . I am perswaded that he is able to keepe that which I have committed unto him against that day . God is that faithfull depositarius , who will keepe our depositum faithfully , and wee concredit the keeping of our salvation unto him ; Allusion . that is called depositum , which is a matter of great weight , and it is arrhabo , which is a part of the price that cannot be taken backe againe , Depositum quid . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arrhabo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Respondere . and to expresse the suerty of this keeping , David saith , Psal. 119.122 . [ gnarobh gnabhdecha ] subarrha servum tuum , be suerty for thy servant .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Subarrha servum tuum . The conclusion of this is , that which is taken from the owner against his will is theft : it is theft to take a thing craftily from a man , but the greatest theft of all , is to take a thing violently from him against his will , for here the owner is altogether unwilling to give his goods , but when a man is craftily over reached , it is not fully against his will that he giveth his goods .

EXERCITAT . III. Of Oppression . Commandement . VIII . 1. Thess. 4.6 . Let no man goe beyond or oppresse his neighbour in any matter .

THeft is divided according to the time , according to the object , and according to the manner .

According to the time , there is the night theft , Theft divided according to the time . and the day theft : if the theefe came to steale in the night , then hee might be killed safely ; but if he came to steale in the day time , they might not kill him , Exod. 22.2.3 .

Secondly , according to the object . If hee steale holy things , that is called sacriledge : as the theft of Ananias and Saphira , Act. 5.2 . If hee rob the Common-wealth , that is called peculatus ; if he steale cattell , that is called abigeatus ; such were the Chaldeans , who robbed Iob of his goods ; and such were the Saracens , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 irruere praedonum more . 1. Sam. 27. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Excurrere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vacuum esse . because they lived by robberies and excursions , they were called Saracens from [ Sarak ] excurrere which cometh from [ rik ] vacuum esse ; and the Seventy translate them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such were the Ishmaelites , Gen. 37. which Targum Ionathan translateth Arabians , and such were the Chaldeans , Hab. 1.7 . If hee had stolne a man , that was called plagium , and such a one was to die the death , Exod. 21.16 .

Againe , theft is divided according to t●e manner , it was either publicke theft or secret theft : if 〈◊〉 was publicke , either by land or by sea , Theft divided according to the manner . by land when it was committed with an open & a high hand , the highest sort of those are murthering theeves , who kill that they may robbe , such were these who lay betwixt Ierusalem , and Iericho . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Diabolus a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vastavit . Luc. 10.30 . those resemble most the divell Ashmodeus , who hath his name à [ shadad ] vastare , who spoyleth and spareth none .

Robbery by sea is called piracie , Revelat. 12.12 . Woe be unto the earth , and to the sea , because the devill is come downe to you , having great wrath : these spirits are the divels factors who trouble the sea : Piracie what . such were the barkes of the Iles Pharos amongst the Egean islands called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , little swift barkes , or pinnages which came out secretly like mice of the Ile Pharos to robbe , and Lemnunculi , SHIPS of desire what . little barkes that came out of the Ile Lemnos to robbe like the barkes of Dunkirk ; and Iob alludeth to these sorts of barkes , My dayes passe as ships of desire , Iob. 9.26 . that is , like the pyrats pinn●ge which is very swift to catch the prey .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vt abripuir . Theft againe is divided according to the manner , either to oppresse by violence , or by fraud , Levit. 19.13 . by violence , that is called gazal , to plucke a thing by violence out of ones hand , so it is said of Benajah , that He plucked the speare out of the Egyptians hand . 2. Sam. 23.24 . The second sort of theft is to oppresse by fraud ; this is called [ gnashak , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Fraude vel oppressione detinuit , oppressit . ] and Iohn the baptist forbiddeth both those , Luk. 3.14 . Doe violence to no man , neither accuse any falsely , and be content with your wages : this sort of theft cometh of covetousnesse , Micah . 2.2 . They covet fields and take them by violence , and houses and take them away , so they oppresse a man and his house , even a man and his heritage .

Oppressors called hunters . These violent oppressors are called hunters in the Scripture ; ●imrod was a mighty hunter , Gen. 10.8 . that is , a mighty o●pressor . So Prov. 12.27 . He shall not roste that which hee ●ooke in hunting : that is , which he hath taken by oppression .

They are compared to the lion , to the wolfe , to the wild asse and to the Gryphon , avis digitata , Oppressors compared to the lion , wolfe , wilde asse and gryphon . that hath tallons , Ier. 12.9 . First , they are compared to the lion , Psal. 10.10 . Hee croucheth and humbleth himselfe , that the poore may fall by his strong ones , that is , hee croucheth and humbleth himselfe , as if his strong parts were weake and feeble , to make the poore fall , and as the lion coucheth to catch the beast , and then leapeth upon it & divoureth it ; so doth the mighty hunter oppresseth the poore , Micah . 3.2 . Who hate the good and love the evill , Oppressors in the Scriptures are called ravenous beasts . and pluck off their skinne from of them , and their flesh from their bones , who also eate the flesh of my people , and flay their skinne from off them , and they breake their bones , and chop them in pieces as for the pot , and as flesh within the caldron . So they are compared to wolves , Zeph. 3.3 . Her princes within her are roaring lions , her Iudges are evening wolves , they gnaw not the bones till the morrow . Thirdly , they are compared to the wild asse , Iob. 24.5 . to show their speedinesse and readinesse to oppresse and their readinesse to flie away when they have done , that they may escape the hand of the Magistrate . Fourthly , they are compared to the Gryphon . Levit. 11.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vultur . a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 violentia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who liveth by rapine and therefore hee is called tahhmas from hhamas violence , and the Seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ravenous kites . Then the holy Ghost discribeth the persons whom they oppresse , the poore , the widdow , and the fatherlesse , and these the Lord especially calleth his people . Exod 22.25 . If thou lend mony to any of my people , that is , to the poore of my people , The poore are called Gods people . So Psal. 14.4 . They eate my people as bread , that is , the poore of my people ; they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an● worse , for they eate men when they are dead , but thos● oppressors eate them while they are alive . When they robbe the poore they robbe the Lord himselfe . So Iob. ●4 . 3 . They drive away the asse of the fatherlesse , and they take the widdowes oxe for a pledge ; God promiseth to be a father to the fatherlesse , and a Iudge of the widowes . Psal. 68.5 . they take the Asse of the fatherlesse , that is , of him whom I have taken to bee a father to , yet they spare him not ; and they take his Asse from him , that is , the beast which serveth him for greatest use . So they take the widowes oxe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vidua ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 silere . the widow in the Hebrew is called [ Almonah ] from [ Alam ] mutum esse ; she hath no body to speake for her , and they take her oxe from her , the most necessary beast for worke , and therefore under the law hee who tooke away a mans oxe , hee was bound to restore five for him . Exod. 22.1 . Then they take her onely oxe , Simile . which aggravateth their sin much , as Nathan telleth David when he tooke the mans onely sheepe . 1. Sam. 12. then under pretext of justice , as if the poore widow were debtfull to them . Iob. 22.9 . They send away the widow empty . These oppressors are the worst Physitians that can bee , The mercilesse dealing of the oppressor . letting too much blood , and not taking away the superfluous humours , but the thing necessary for their life ; and these are called viri sanguinum , Psal. 54.24 . because they suck the substance from the poore , as it were their blood . And Iob. 24.10 . They take away the gleanings from the hungry . The Lord forbiddeth expressely , Deut. 24.19 . when they reape their fields to take away their gleanings , but to leave them to the poore , the fatherlesse , and the widow ; but they misregarded the Lords ordinance , and tooke all away : So the Lord commanded when they gathered the grapes of their vineyards , they should not gleane afterward ; but the oppressors tooke in all . Iob. 24.6 . The wicked gat●er the vintage , Serotmare vineam quid . & leave nothing to the poore , others expound Serotinare vineam , thus they gather the grapes before they bee ripe , to serve for the use of man in the end of the corne harvest ; & this aggravateth their sinne more . Plutarch saith , that we condemne more the hornets and the waspes which sting men to death , then we doe wolves and lyons ; because these when they kill men , doe not feed upon their bodies , but the lyons and the wolves feed upon them when they kill them : To cut the vines before they bee ripe and can serve for no use , that doubleth the iniquity .

The conclusion of this is : Esay . 31.13 . Conclusion . He that despiseth the gaine of oppression , hee shall dwell on the height of high places , his place of defence shall bee the munition of rocks , bread shall bee given him , and his water shall bee sure : but oppressors , Ier. 17.11 . are like the Partridge that sitteth on egges , and hatcheth them not ; So he that getteth riches and not by right , shall leave them in the midst of his dayes , and in the end shall be a foole .

EXERCITAT . IV. De furto palliato , or covered theft . Commandement . VIII . Ier. 22.14 . Woe bee to him that cutteth out my windowes , and it is seeled with Cedar and painted with Vermilion .

FVrtum palliatum , or coloured theft is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Palliare pallium . Lev. 5.15 . So the Latines say , gaudere gaudium . Theft coloured under pretence of religion . when men cast a cloak or some pretence upon their theft . Timgnol magnal , when a man is blinded , as if a cloak were cast about his eyes .

This coloured theft is coloured sundry wa●es ; First , under the colour of religion , as those who bro●ght cattell and doves to the temple to bee sold , and changed their money there ; they pretended that all this was done for the service of God , that the people might have their sacrifices more ready at hand ; but Christ called this theft , Yee have made my house a den of theeves . Mat. 21.13 .

Theft coloured under pretence of charity . Secondly , this sort of theft is coloured under pretence of charity ; as Iudas theft was ; when he saw Mary powring a boxe of oyntment upon Christs head , hee said , What needed this waste , might not this have beene sold for so much , and have beene given to the poore ? this he spake ( saith the Evangelist ) Not because hee cared for the poore , but because hee was a thiefe and had the bagge , and bare what was put therein . Mar. 12.5 , 6.

Theft coloured under pretence of merchandice . Thirdly , this theft is coloured under pretence of merchandice . Hos. 12.7 . He is a merchant , and the ballance of deceit is in his hand , in the Hebrew it is , He is a Cananite , and the ballance of deceit is in his hand . He deceiveth the buyer not openly , but under the pretence of equity , A Canaanite for a deceiver . and he is called a Cananite , because the Cananites were given much to deceive in buying and selling . So Ezek. 17.4 . He cropt off the top of his young twigs , and carried it [ El eretz cenagnan ] to the land of Canaan , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , he carried Zedekias to Babylon , to the land of traffique , or to the land which used deceit in their traffique .

Vnder pretence of law . Fourthly , this sort of theft is coloured under pretence of law ; such was the coloured theft of Zacheus the Publican . Luc. 19.9 . When hee had taken mens goods per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by forged cavillations ; if any man had spoken any thing against him , he accused them as wrongers of the law , and that he did nothing to them contrary to the law .

Theft coloured with faire pretences . Fiftly , when men colour their theft under faire pretences , s●ch were these who tooke out the seeling out of the house of God , and seeled their owne houses with it . Ier. 22.14 . and that it might not appeare to be the seeling of the house of God , they painted it over with Vermilion ; yee should have seene there a faire and neat house , but the wood was stollen out of the house of God , and handsomely painted over , that no man might know it .

Sixtly , theft is coloured , Theft coloured by deluding the senses . when mens senses are deluded by sleight , and when coggers with the dice win mens money from them , Allusion . and the Apostle alludeth to this , Ephes 4.14 . Bee not carried about with every wind of doctrine by the sleight of men ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lusus aleae , ipse actus ludendi alea seu tesseris . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 caliditas , vafrities , that is , with such sleights as they use at dice , and this is called Stellionatus , couzenage ; so when the simpler are overreached by the more crafty , this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and he who is easily deceived this way is called Pothe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Simplex . and therefore it is good to have the craft of the serpent with the simplicity of the dove .

In all sort of bargaining , In bargaining the will must have the consent . the will should have the full cons nt ; now when the understanding is blinded which determineth the will , then the will cannot give the cleare and expresse consent : as in violent and open theft , the stronger overmatcheth the weaker ; So in covered theft , the crafty overreacheth the simpler .

Observe how God hath alwayes met this coloured theft ; God hath punished coloured theft . Iacob by coloured theft took the birth right from Esau , but see how Laban payed him home againe , giving him Leah in stead of Rachel . So the Gibeonites by craft deceived Ioshua , but David and Salomon made their posterity servants and drudges in the house of God. So Iehoiachim brought his kingdome to ruine , quia commiscuit se cum ista cedro ; because he medled with the cedars of the house of God , to seele his owne house with them , Ier. 22.15 . And thus the Lord , Psal. 18 . 2● . 2 Sam. 22 27. est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sed Psal. 18.26 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum perverso perverteris , sic , cretizat cum Crete●sibus . sheweth himselfe froward with the froward , and craft e with the craftie : but 2. Sam. 22.27 . the letters are transposed when the same matter is handled , to note some singular thing in this , how the Lord changeth himselfe to these subtill and crafty deceivers , and taketh them in their owne craft ; the greatest victory , that is , to kill a man with his owne sword . David said of Goliahs sword , There is no sword like to that . 1. Sam. 21.9 .

The conclusion of this is : The Lord who abhorreth hypocrisie in our religion , lying in our speech , and that a man should not weare a womans apparrell ; so doth he likewise abhorre and detest covered theft .

EXERCITAT . V. Of Vsury . Commandement . VIII . Psal. 15.5 . He that putteth not out his money to usury , shall never be mooved .

VSury is a coloured sort of theft , and it is expressed by diverse names in the Scriptures . First , it is called [ Neshek ] biting , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Morsus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Serpens . and by allusion and change of letters , it may bee called [ Nahhash ] a serpent . : For as Chrysostome marketh well upon the fift of Matthew , the money of the usurer is the biting of the serpent Aspis ; for hee that is stung with this serpent , feeleth no paine for the present , but a certaine tickling and delight ; then hee falleth in a sleepe , and in the meane time , Simile . the venome of the serpent spreadeth it selfe through ●is body , commeth to his heart , and so killeth him . So hee who borroweth money from the usurer , thinketh ●t sweet , but it consumeth the whole substance , and bri●geth a man to poverty , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is called also [ Tarbith ] and [ Marbith ] multiplication , because it multiplieth , and the Chaldee calleth it [ Hhabbulah ] perditio , because it destroyeth a mans substance , and the Greekes call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pario . Ier. 5.27 . As a cage is full of birds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pario . so are their houses full of deceit ; therefore they are waxen rich . Marke the comparison ; as the fowler setteth a trap to catch the birds , ( which is called decipula à decipiendo ) he scattereth a little corne to ensnare the birds , and then catcheth them in a trap : So the house of the usurer draweth the poore man as to a snare , he seeth some hope of gaine at the first , like a little handfull of corne scattered before the birds ; but in the end it proveth but a snare to him .

Now that we may finde out what usury is , wee must doe as they who carve out Images , they cut off this and this to make it that ; so must we proceed in finding out what usury is , it is not this nor that , but it is this , and then we come to the definition of it .

First , Vsury cannot be found out by the persons who borrow , nor by things lent , nor by the law . we cannot finde it out by the persons to whom we are forbidden to lend on usury , as thou shalt not lend on usurie to the poore of my people , or , thou shalt not lend upon usury to thy brother a Iew.

Secondly , wee cannot finde it out by things lent , as thou shalt not lend upon usury , money , corne or wine . Deut. 23.19 . for there is usury also in other bargains .

Thirdly , neither can it be found out well by the restraint of the law , as that is usury which is forbidden by the law ; wherefore to come by the nature of it , is to define it , and so we shall know what it is .

It may be said , Ob. that the morall law bindeth all equally alike ; but this law against usury bindeth not all equally alike . Deut. 23.19 , 20. Thou shalt not lend upon usury to thy brother , unto a stranger thou mayst lend ; therefore it may seeme not to be a morall law .

By stranger here is meant onely the Canaanite , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 excluso ה pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 extraneo isti , id est , reliquis istis Cehananaeorum . thou mayst lend usury to that stranger ; that is , to the Canaanite whom thou art to destroy , [ Lanochre pro leanochre ] Contra quem jus belli est , contra eum jus usurae ; and that it is not meant of every stranger it is cleare . Psal. 15.5 . He that putteth not out his money to usury , the best interpreters of the Iewes adde , etiam Gentili .

The Iewes hard dealing with the Christians , condemned . Wherefore the practise of the Iewes at this day , who take usury of us Christians counting us strangers , is condemned by their fathers who lived long since ; the Iewes call us Christians , Edomites : Esau was Iacobs brother , and if wee be Edomites , then they should take no usury of us , because we are their brethren .

Ob. If thou lend money to any of my people , that is poore by thee , thou shalt not be to him as an usurer . Exod 22.25 . here it may seeme that they might lend unto the rich upon usury , but not to the poore .

Answ. The poore are called Gods people in a speciall manner . The meaning of the place is , Thou shalt not lend upon usury to my people , but especially to the poore of my people , for God calleth the poore his people after a speciall manner . Psal. 14.4 . They eate up my people as they eate bread , that is , the poore ; they are his people , both because they are within the covenant , as also in respect of their estate and condition , because they are poore , the Lord taketh the protection of them .

Secondly , Thou shalt not lend to the poore of my people upon usury , therefore yee may lend to the rich , this will not follow . Ye shall not curse the deafe , nor put a stumbling block before the blinde . Levit. 10.14 . therefore yee may curse him who heareth , or yee may put a stumbling block before the seeing , this will not follow .

Againe , we cannot find out this usury by things lent upon usury , as money , victuals , &c. Deut. 23.19 .

Ob. First they say , pecunia non est lucrativa , money of it selfe cannot make gaine , therefore no gaine should be taken ●or it .

Answ. Although money be not fertile in it selfe , yet by use & interchange it may be made fertile . Mat. 25.20 . Behold I have gained five talents moe ; and therefore money is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is put out to use ; but when it is hid in the ground and put to no use ; then it is pecunia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & otiosa , money that maketh no gaine .

Some say that husbandry is secundum naturam , Obj. merchandise is praeter naturam , but usury is contra naturam .

Biting usury is contra naturam ; Answ. but all sort of gaine gotten by industrie and travell , is not contra naturam , against nature .

No gaine should be taken for that which perisheth in the use , as money , corne , wine , &c. Object .

Money , corne and wine perish in the use , Ans. but this is not through the default of the lender , but the defect is in the thing which is lent , which cannot be used unlesse it perish ; Non vi contractus perit , sed ratione rei , and it perisheth in the use altogether to the lender : therefore the borrower is bound to the lender to make it good .

As this were great wrong to seeke fruit of that bread , Obj. or that wine which a man consumeth in the use , so it is great injustice to seeke profit for that money which perisheth in the use .

But this cleareth not the doubt , for they seek no profit , Answ. pro hoc individuo quod perit , but for the same in kind .

Thirdly , Vsury cannot be found out by the restriction of municipiall lawes . wee cannot find it out by the limitation of municipicall lawes , for they vary very much , and they rather restraine the abuse of it , than they allow it ; they tolerate it for the necessity of the people , but they restraine it , lest they should too farre exceed in taking usury , Simile . and this law cannot be a fit rule to permit like to bee taken in every place ; for as a Physitian ca●not let blood of all his patients alike , but taketh of some more , and some lesse ; So Princes deale with their subjects , according to their riches or poverty .

They who limitate it to the summe ; first , they condemne simply decimam usuram , which in the space of an hundred moneths equalleth the summe , that is ten of the hundred ; What usury condemned . such was the usury of the Iewes . Secondly , they condemned usuras usurarum ; It is observed that the beasts which are most imperfect , superfaetant , and they will be breeding young ones , they will have young ones in their belly , and they will have young ones sucking them , all at once . So these usurers multiply gaine upon gaine , and superfaetant , which is a most unperfect kind of birth . So they condemne monethly usury , Hosea alludeth to this , Allusion . A moneth shall devoure them wiih their portion . cap. 5.7 . Aristophanes reporteth how the people of Greece were much troubled with this monethly usury , and they desired that the witch Medea might cause the moone to stand still with her inchantments , that so shee might not come so often about in her revolutions , and they be forced to pay their monethly usury .

What usury the Romans allowed . The Romans allowed unciarium faenus , or centesimam usuram , twelve in the hundred , and this was called haereditas ex asse , vel centesima , because their Libra was divided in twelve parts , they might not take then Sextans , two of the whole summe , or Triens , three of the whole summe ; or quadrans , four● of the whole summe ; or quincunx , five of the whole , as Ioseph did . Gen. 41.34 . or semis , the halfe of the whole ; or septunx , the seaventh part of the whole ; or bes , the eighth part of the whole ; or dodrans , the ninth part of the whole , dempto triente ; or dextans dempto sextante , taking away two from twelve , or deunx , dempta uncia , to take all except one part .

The law of the twelve tables forbad all usury except unciar●●m ●aenus , one of twelve ; and according to our reckon●ng is 8. and ⅛ . Then rogaetione tribunitia ad semiunc●alem redacta est , it was restrained to the sixt part of the whole ; and according to the English to foure of the hundred and 1/16. and at last , they forbad it altogether , & posuerunt furem condemnari duplo , faenoratorem quadruplo ; they ordained that a thiefe should pay two fold , but an usurer should pay foure fold .

Some Emperors have abolished usury altogether , Some Emperors have abolished usury altogether . and some have permitted it ; Leo the Emperor discharged it altogether , but Anastasius was glad to permit it againe , at the earnest sute of the people of Constantinople .

We have not found out as yet what this usury is ; usury is a lending for gaine , onely vi mutui , this sort of lending is not lending at all ; for lending must be free for a time , as a gift is simply free : to lend , and not freely to lend , is not to lend . A thing is attributed three manner of wayes , as they say in the schooles ; univocè , analogicè , O nothing is attributed three wayes . and aequivocè ; either properly , by way of analogie , or improperly . Example , this word God is attributed to God properly ; to the Magistrate , by way of analogie . Psal. 82.6 . I said ye were Gods , and to the devill improperly . 2 Cor. 4.4 . In whom the God of this word hath blinded the mindes of them .

Example 2. this word Satan is properly attributed to the devill , and by way of analogie to Iudas . Iob. 6.70 . Aliquid attribuitur . Vnivocé . Equivoce . Analogice . and to Peter improperly . Mark. 8.33 . Get thee behind me Satan .

Example 3. This word father is spoken properly of the naturall father , who begetteth his child ; by way of analogie it is given to Preachers . 1. Cor. 4.15 . and improperly it is given to Idols : Ier. 2.27 . They say to the stock thou art my father . So this word to lend , is taken properly , when a man lendeth freely , looking for no gaine . Luc. 6.35 . So thou shalt lend unto many nations and thou shalt not borrow . Deut. 28.12 . Secondly , by way of Analogie , as when we say , lend me your helping hand ; a●d thirdly , aequivocè or improperly , to lend for gaine .

Againe ; to lend for gaine is to sell their charity , gratis accepistis , gratis date ; Mat. 10.8 . that which men freely receive , they should freely give ; as when Gehazi sold that gift which was given freely .

Vsury what . Vsury is , to make simply a bargain or contract of gaine , whether the borrower have made gaine or it or not ; this is exacting usury ; see Psal. 109.11 . Nehem. 5.7 . Deut. 15.2.3 .

To make a contract this way , I will have gaine simply for my losse , that is not a lawfull bargain , and that is usury : but if it be made this wayes , I will have gaine if you make any gaine , 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 meum est meum & tuum est tuum . 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 meum est meum & tuum est meum . 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 meum est tuum & tuum est meum . 4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 meum est tuum & tuum est tuum . Ob. this is no usury , for this is lawfull in societate contractus ; so if yee lose I will lose , this is no usury ; but simply to make the contract thus , I will have gaine whether ye have losse or gaine , this is biting usury , 2. Cor. 8.13 . I meane not that other men be eased and ye be burdened , but that there be an equality : and the Iewes marke that there be foure sorts of men ; the first are they who say , thine is thine , and mine is mine ; such are they who live onely by themselves , having no society with others .

The second are they , who say , mine is mine , and thine is mine ; those are robbers and oppressors .

The third sort be they who say , mine is thine , and thine is mine , as those who lend and borrow for gaine .

The fourth sort are those , who say , mine is thine , and thine is thine ; and such are true Israelites , who lend to their brother Looking for nothing againe , Luc. 6.35 .

Exod. 21.19 . If hee rise againe and walke upon his staffe , then shall hee that smote him be quit , onely hee shall pay for his time ; that is , the losse of his time , because hee might have gai●ed so much in this time . Why then may not a man tal●e gaine for laying out of his money .

Answ. The f●ult was in the striker , therefore he was to pay so much to him whom he hurt ; but if there be no fault in the ●orrower , and hee have done his endeavour , if there be no gaine , the lender ought to seeke none from him , but if through his default there be losse , then hee is bound to pay to the lender .

Gregory Nissen speaking against the usurers , saith , Gregorius Nissen . Vsurarius nescit laborem agrorum colendorum , mercaturam non exercet , sed uno loco considens immanes domi suae feras nutrit , vult omnia sibi marata , & sin● satu gigni , cujus aratrum est calamus , ager charta ; semenatramentum ; pluvia , tempus quod illi pecuniae fructum auget occultis incrementis , falx est illa rei repetitio , & area est domus , in qua miserorum fortunas ventilat , that is , The husbandry of the unsurer . the usurer hath no skill to labour the ground , hee knoweth not how to play the merchant , but sitting still in one place , he nourisheth a company of wild beasts in his house , hee will have all things to grow , and to bring forth without plowing or sowing , his plough is his pen , his inke is his seede , the paper is his field , and time is the latter raine which maketh his cornes to grow , and the sicle is the exaction of his usury , and his house is the barne in which he winnoweth the poore mans goods .

The Ammonites and Moabites might not enter into the congregation of the Lord , Vsurers are more injurious to the poore then the Ammonites were to the Israelites . even to their tenth generation , because they met not the people of God wi●h bread and water , in the way when they came out of Egypt , Deut. 23.4 . how shall these miserable wretches the usurers enter into the Lords Tabernacle , who not onely withholds bread and water from the poore , the Lords people , but also do take from them that which should sustaine their life .

These biting usurers were so abhorred in the primitive Church , that as they condemned the usurer himselfe ; so they made the Scribes who wrote t●e bonds , and also the witnesses , uncapable of any be●efit ; and that no testament or latter will , written by such should be valide . The house of the usurer was called Domus Satanae ; & they ordained that no man should eate or drink with such usurers , nor fetch fire from them , and after that they were dead , that they should not be buried in Christian buriall .

Conclusion . 1 The conclusion of this is , Ezek. 18.13 . this sinne is matched with theft : and Vers. 10. with adultery , and Vers. 11. with violence , it is the daughter of oppression , and sister to Idolatry , and he that doth these things shall not dwell in Gods holy hill , Psal. 15. Albeit those worldlings thinke themselves more honest then theeves and adulterers , yet the Lord maketh their case all alike .

Secondly , although the usurer by his usury get Conclusion . 2 wealth , yet it shall not continue with him , hee that by usury and unjust gaine encreaseth his substance , hee shall gather it for him that will pitie the poore , Prov. 28.8 . and Iob saith , that though he ( that is , the oppressor or usurer ) heape up silver as the dust , and prepare raiment as the clay ; hee may prepare it , but the just shall put it on , and the innocent shall divide the silver .

And they applyed that place , Prover. 15.27 . Hee that hateth gifts shall live : that is , hee that taketh usury for his money , for to take gifts is to take usury . Psalm . 15.5 . He that putteth not out his money to usury , nor taketh reward upon the innocent : in the Hebrew it is , that taketh not gifts freely for his money : but hee that is greedy of gaine troubleth his owne house ; that is , brings both his house and posterity to ruine , for usury is like a canker or moth that consumes all that a man can gaine .

EXERCITAT . VIII . Of Sacriledge . Commandement VI.

SAcriledge is coloured theft for the most part , under some pretence of law .

It is defined thus ; Sacriledge what . Sacriledge is an inverting and turning of those things to other uses , which were dedicated to God and his service ; as when they bought and sold in the Temple , they made it a den of theeves : such was the sacriledge of Ananias , quando intervertit aliquid , when he changed something which was dedicated to a holy use , to his owne private use , Act. 5.2 .

The Prophet Malachi speaketh much against this sinne of sacriledge , Will a man rob God ? What it is to rob God. yet ye have robed mee , Malac. 3.8 . the very terme seemed so odious to the Iewes , that they straight way denied , and they tell the Prophet , that they had committed no such sinne , Wherein have wee robbed thee ? Great injury to rob God. the Prophet answered them , In tithes and offerings , as if hee should say , doth it not content you , to withold from man his right ; but ye will rob God also ? what a sinne is it for children to rob their parents ? God is your father , and the Church is your mother , will yee be so unnaturall children as to rob them , God hateth wrongs against whomsoever they be committed . Salomon saith , The righteous man regardeth the life of his beast , Prover . 12.10 . How great a wrong is it then , to offer wrong to a man , who is like to o●r selves ? And if the Lord commanded us to helpe our enemies beast ; much more to helpe our brother . 1. Cor. 6.6 . A brother goeth to law with brother , if no injury may be offered to a brother , much lesse to a superiour , and that to a high superiour : When Shimei railed against David , what said Abishai : What doth this dead dogge raile against the King ? The sinne of sacriledge exaggerated . let mee goe I pray thee , and cut of his neck , 2. Sam. 16.9 . The injury is yet aggravated , if there come respectus beneficij , in respect of the great favour and kindenesse showne by him to those who offer him injury : but when contempt is joyned with the injury , that exaggerateth the sinne most of all : when Ioseph had feasted his brethren , Gen. 37. and then to steale his cup , what great injury is this ? How can wee open our mouthes in this behalfe .

But when men leave off to sinne against men , and begin to wrong God himselfe , to sinne against the heavens ; this is a great sinne . Esay . 7.13 . Is it a small thing that ye will weary men , but ye will weary my God also ? he is not our inferiour , he is not our equall , but he is our superiour and that in the highest degree ; what great sinne is it then to rob him ? the Saints of God have beene of another minde , Psalm . 116.12 . What shall I render to God for all his benefits , and not onely the Godly , but also the hypocrites . Mic. 66.

Quest. But how cometh it that the Lord requireth such a duty of man .

Answ. Why the Lord required the tith of them who dwelt in Canaan . The earth is the Lords and all that is therein , Deut. 10.14 . Psalm . 24.1 . And God the father gave his sonne the ends of it for a possession , Psalm . 2.8 . God the sonne again substituted under the law , the Priests , the Levites and the poore for his deputies , and hee would have the Iewes , as his tenants and farmars , to pay a dutie in homage to him . When God gave the earth to Abraham ●nd to his seede , hee received a tith of him in signu● universalis dominij , in token of his absolute dominion . Pharaoh , when hee had gotten the whole land of Egypt in his hand , Ioseph tooke a fifth part of the increase for him : Gen. 41.34 . but God dealt more liberally with the Iewes , hee sought but the tenth part from them , although all was his owne . So God now under the Gospell will have men to honour him with their substance , and to give of their riches for the maintenance of his worship .

What was the difference betwixt things dedicated , Quest. and sanctified under the law ; and things which now are bestowed upon holy uses under the Gospell ?

For the better understanding of this , Answ. Difference betwixt things dedicated under the law , and things given for holy uses under the gospell . we must marke that there was a twofold dedication under the law : First when they dedicate the propertie to God , but not the use , as their new houses , Deut. 20.5 . So Psal. 30. in the inscription . They did this as in dwellers in Emmanuels land , and it was a curse to them if they dwelt not in their new houses , they were loci ut sic to them , ( as the Schoolemen speake ) but our houses are loci ut loci onely . When wee dwell in our new houses , Sanctificatio In vocativa . Constitutiva . wee pray to God , that hee would blesse us in them , but this is invocativa sanctificatio onely , and not constitutiva . Wee hold our houses of him who is Lord of the whole earth ; but wee hold them not of him in type , as they who dwelt in Canaan , it is not a curse now if a man build a new house and dwell not in it .

The second sort of dedication was , when the Iewes resigned to the Lord both the property and the use of those things which they consecrated and dedicated . As when Arauna the Iebusite dedicated the ground for building of the Temple , when Arauna did separate that part of the ground for that holy use , it was both dedicated and designed . But a man under the Gospell ; when hee giveth a plot of ground for a religious use , it ●s not for the dedication of the ground that the Church accepteth of it , but onely because it is a fit peece of ground for such an use , and the man is willing to give it .

The dedication againe under the law was such , A great diff●●ent betwixt the dedication of our Temples , and the Temple of Ierusalem . that the thing dedicated might not be transferred to another use ; the ground upon which the Temple stood was so dedicated that they might not build a temple in another place , neither for commmodity or ease of the people , as Ieroboam did , 1. King. 12.26 . but under the Gospell , where a place is designed for the worship of God , it may be changed to a more commodious place ; it is not the dedication then that maketh it a permanent place , but a commodity onely .

Ob. But it may be said , that things dedicated to the Temple under the law , were changed to a civill use , as Goliahs sword was given to David , and the shew bread to relieve his necessity .

Ans. The ceremoniall dedications gave place to the safety of the life of man , but things designed now under the Gospell ; Things dedicated under the Law differed from things dedicated under the Gospell . yeeld further , even to the ease and commodity of man , the Temple it selfe might not be changed to any other place , neither for the commodity , nor ease of the people , because it was the maine type and wardrobe of all the ceremonies , therefore it was sacriledge to turne it to any other use .

It was unlawfull to change things dedicated under the law to the service of God , to any other use , Prov. 20.25 . it is a snare for a man to devour that which is holy , and after vowes to enquire . Athalia tooke the pole money that was appointed for the service of God , and did dedicate it to Baal .

Quest. Whether was it a greater sinne to robbe God under the law , or to rob him now under the Gospell ?

Answ. In what respect sacriledge is greater now then under the Law. If yee will respect the thing consecrate , it was a greater sinne to rob God under the Law , then now ; but if yee wi●l respect them who commit the sinne , it is a greater sin now , because men now , have greater knowledge ●nder the Gospell , than they had under the Law. Example , if a rich man should steale but one sheepe from a poore man , it were a greater sinne in respect of the person , then if a poore man should steale ten sheepe from a rich man ; but comparing one sheepe and ten sheepe together ; it is a greater sinne to steale ten sheepe then one .

Things given to idolatrous uses should be turned to good uses : Example , Things dedicated to Idolatrous uses may be changed into holy uses . our forefathers bestowed tithes to idolatrous uses for the most part , and there were two causes moved them to doe this , the impulsive cause , and the finall cause ; the impulsive cause , which moved them in time of ignorance and blindenesse , Causa Impulsiva . Finalis . to give some thing to the Church , was to pray for the dead , and other superstitious uses ; yet the finall cause was still to serve God , as may be seene in their evidences and donations , which ever beare this clause , Deo & Ecclesiae , before they make any mention of Saint , or other superstitious uses . The finall cause ceaseth not , neither the effect , although the impulsive cause cease , therefore those things which have beene Idolatrous may be turned to holy uses .

The temple was the house of prayer , How the Temple was a house of prayer . not onely because they prayed in it , but also because the Lord promised to heare them for the Temples sake , therefore it was sacriledge in them to make this house a den of theeves .

The conclusion of this is , Conclusion . let us learne to honour God with our substance . Prov. 3.9 . there are many now who fall downe before the Lord , but they fall not downe as the three wise men did , who offered gold , myrrhe , and incense to him , Matt. 2.11 . but they are farre worse who rob him ; See the judgements that lighted upon Shishak king of Egypt , Athalia and Nebuchadnezzer , Antiochus , and Crassus , for robbing the Temple of God.

EXERCITAT . VII . That every man should have a lawfull calling , Commandement . VIII . Ephes. 4.28 . Let him that stole steale no more , but rather let him worke with his hands the things that are good .

The affirmative part of this Commandement . TO preserve men from theft and unjust dealing , first hee must have a calling ; secondly , a lawfull calling ; Thirdly ; hee must be diligent in his calling ; and lastly , he must continue in his calling .

A man must get his bread with the sweat of his brow , or with the griefe of his minde . First , hee must have a calling ; he must get his bread with the sweate of his browes , or with the griefe of his minde ; with the sweat of his browes , as those who labour with their hands ; and with the griefe of his minde , as those who rule and governe others : hee must either doe as the eye doth , which directeth the body ; or as the hand doth , which worketh for the body . The Doctors of the Iewes had some callings , The Doctors of the Iewes had some trades . as Paul was a tent maker , and some of them were tanners , and bakers , and Christ himselfe was a carpenter untill hee was thirty yeares of age , Mark. 6.3 . Is not this the carpenter , the sonne of Mary . The Iewes have a proverbe in the ●almud , Bona est doctrina legis , & via terrae ; they call via terrae , some trade , it is good to be a Doctor of the Law , and likewise to have some trade with it .

Beggers have no calling , it was in the decaying estate of the commonwealth of Israel when they were suffered to begge ; Querere panem quid apud Hebraeos . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the impotent begger , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the sturdy begger . the Hebrewes call this , quaerere panem , that is , to begge , Iob. 15.23 . Psalm . 37.25 . bread here , doth not signifie all things comfortable for the life of man , but the basest things for the entertainment of his life . 1 Sam. 2.5 . They that were full , have hired out themselves for bread , that is , for the meanest things to sustaine their life , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ostiatim petentes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desiderare , petere . and such are called [ Machasir gnal hepatachim ] ostiatim petentes , Marc. 10.46 . when men willingly professe poverty , this is not a lawfull calling ; such were [ ebjonim ] the Ebionites , and such are the begging friers .

Secondly , hee must have a lawfull calling . Ephes. 4.28 . Let him worke with his hands the things which are good .

Some callings are honorable in themselves , as the ministrie , 1. Tim. 5.17 . Secondly , Some callings are honourable in themselves , and some praise worthy . some are praise-worthy in themselves , but honourable onely in respect of the end , Eccles. 38.1 . Honora medicum propter necessitatem ; hee is to be praised for the skill which hee hath , but when he cureth the body , that it may be a fit instrument for the soule , this maketh him honourable .

Thirdly , some are only praise-worthy , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Some callings praise worthy . those who live by handy trades ; when the virtuous woman spinneth , and maketh cloathes to her husband ; then she is praised in the the gates of the city , Prov. 30. but no calling is to be termed sordide , or base , as the Moralists terme them .

Such callings are lawfull , callings used by the holy men of God are lawfull . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rermutare . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lampas , fax taeda which the holy men of God have used , as Alphaeus in the syriacke is called hhalphus , from [ hhalaph ] permutare , to change ; hee was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , numularius , a changer of money ; and Iohn calleth those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , changers of small money , ●oh 2.14 . So Debora was the wife of Lapidoth , a lampe maker , so Lydia was a seller of purple ; Ioseph a carpenter ; Simon a tanner , and Paul a tentmaker .

To detest any lawfull calling is a great sinne , No lawfull calling to be detested . as the superstitious Egyptians , detested all sheepeheards , because they both kept sheepe , and killed them , which the Egygtians honoured as their gods : and I take this to be the reason why it is said , Gen. 39.6 . That Potipher left all that hee had in Iosephs hands , W●y Pharaoh would not suffer Ioseph to touch his meat . and hee knew nought that hee had , save the bread which hee did eate , that is , hee would not suffer him to touch his meat , for he held him to be an uncleane Hebrew , because hee eate the flesh of sheepe and oxen . So the Iewes detest all Physitians , they have a proverbe in the Talmud , Optimus inter medicos ad gehennam . To gather tribute is a thing lawfull , and yet the Iewes hated all the Publicans who gathered it : so they would not suffer a painter to dwell amongst them : and this is the fault of most of our gentry , when they speake of handie trades , they speake basely of them , they cannot suffer their children to be brought up in any such trade , therefore their children when they come to age , say with him in the Gospell , Digge I cannot , and to begge I am ashamed . Luc. 16.3 . therefore I will falsifie my masters account .

Call●ngs against the first Commandement . Callings which are not lawfull to be used , are such as are breaches of the commandements , as the man who kept the damosell , that had the spirit of divination , because of the gaine which she made to him by her divination , Act. 16.16 . So those in Ephesus , who professed curious arts , Act. 19.19 . So the mourning women who mourned , Ier. 9.17 . having no hope of the resurrection , these callings were against the first Commandement .

Callings against the second Commandement . Against the second Commandement , to make silver shrines to Diana , Act. 19.24 . So those superstitious callings which the Iewes have found out , and which they sell for money in their synagogues at this day , as the office of Gelilah , Buxtorfius in synagoga lu●●a●ca , Cap. 22. to open the roll of the law , and to wrap it up againe : So the office of Hagbaach , to carry about and elevate the booke of the Law : so the office of Etzchaijm , to touch the pieces of the wood unto which the volume of the Law is fastened . So the superstitious callings in the Church of Rome , all those are against the second Commandement .

Against the sixt Commandement , Callings against the sixt Commandement . to use a trade to hurt , or put out the life of man , such were those Sicarij , Act. 21.38 . who wore Cutlishes , onely to stab men , and not as we doe , to defend our selves .

Against the seventh Commandement , to keepe a bandy house , Num. 25.8 . Callings against the seventh Commandement . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Prostibulum , Lupanar . So to live by prostituting of their body , Thou shalt not bring the hire of a whore , Deut. 23.18 . The Seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , she who continueth in prostituting her body for gaine . So the calling that hath affinity with this sinne , or can hardly be discharged without this sinne , should not be used ; as for a woman to be a taverner ; see the affinity betwixt the whore and the taverner ; first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scortatus est . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . [ zun ] in the Hebrew is called one that selleth victuals , and [ zanah ] is called Scortari : Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth to sell victuals , and scortari , so among the Latines , mereor signifieth to sell , and meretrix , a whore , and meritoria , were the places where they sold victuals . Rachab was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a taverner , but Iames calleth her an harlot , Iam. 2.25 . Heb. 11.31 .

So against the eight Commandement , Callings against the eight Commandement . the biting usurer , a trade against this Commandement , and the alchymists , who make men beleeve that they can change brasse or any other mettall into gold : one said well of this trade , ejus initium est scire , medium ment●●i , & finis m●ndicare : that the beginning of it was a desire of knowledge , the midst of it a lie , and the end of it is begging . Et chymia est casta meretrix , & multos invitat , ●eminem admittit , that Chymia is a chast whore , alluring many to come to her , but suffereth none to touch her . So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or proxineta , that goeth betwixt the buyer , and the seller ; and maketh the buyer to buy the dearer ; he was called so , because he hung out a signe to draw men to buy : from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the signe of the Vintner , So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was hee who ingrossed all to his owne use , and carried it out of the country . For this Nahum calleth the merchants of Ninive bruchos , the kankerworme , bruchus is a kinde of locust which consumeth all , and then flyeth away . Nahum . 3.16 . Thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which are called Dardanarij by the Latines , who keepe up the corne untill it be scarce , that they may sell it at a dearer rate , hence came Dardanariae artes , Prov. 11.26 . He that withholdeth corne , the people shall curse him , but blessing shall be upon the head of him that selleth it .

Callings against the nineth Commandement . Against the ninth Commandement , are jesters which the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hos. 7.3 . They made the kings heart merry with their lies ; they were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because they used all the members of their body to make sport .

Thirdly , men must be diligent in their calling , Prov. 6.6 . Salomon willeth sluggards to goe to the ant , that Provideth her meat in the summer , and gathereth her food in the harvest , and moreover hee saith , that shee hath no guide , overseer , or ruler . Salomon setteth downe here all sorts of government : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 First , Katzin in aristocracie , and then shoterim in democracie , and moshel in monarchie ; the ant hath none of those rulers , and yet she provideth well in summer for the winter ; the sluggard that hath all these commanders , or at the least liveth under some of them , should learne to be diligent in his calling : Salomon goeth not farre off to seeke a master to teach him , but one that is ready at hand , and the basest of all the creatures . ●rov. 10.4 . Hee becometh poore that dealeth with a slacke hand , but [ jad hharzttim ] the hand of the diligent maketh rich . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 effodere . [ hhazatz ] is to digge in the ground for gold : hee that is as diligent in his calling , as a man who diggeth for gold in the earth , that man shall become rich , Prov. 22.29 . Seest thou a man diligent in his calling , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Coram obscuris . he shall stand before kings ; non stabit [ liphne hhashim , ] coram obscuris , that is , before the meaner and baser sort who were cloathed in soyled blacke .

Lastly , men must continue in their calling , Men should continue in their callings . and not change from one calling to another . 1. Cor. 7.20 . Let every man abide in the same calling wherein hee was called , the Iewes give an example of one Meyr who changed his calling often : First , hee was [ hanechtom ] a baker : againe , hee changed that calling , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pistor . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Calcearius . hence cometh sandals . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Scriba . and hee be came [ sandalat ] a shoe-maker : Thirdly , hee left that calling , and hee became [ sopher ] a scribe : and lastly , hee became [ megnabhed gnoorth ] a skinner ; and they said of this Meyir , hhalaph Meyir eth melachoth velo gnorocushi , Mutat Meyir artem suam , sed non pellem mutat Ethiops , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pellio vel qui concinnat pelles . they meant that Meyir continued still a knave although he changed from one trade to another .

A man may change his calling , When a man may change his calling . first if the Lord call him to another calling , as when hee called Elisha from the plough , to be a Prophet . So hee called the Apostles from fishers , to be fishers of men . So if they be called by the commonwealth , and have gifts for their calling , they may change their calling ; but they must not change their calling onely for gaine , as the posterity of Eli did , who said , Put me into the Priests office that I may eate bread , 1. Sam. 2.36 . they desired to be Priests onely for gaine , for a peece of silver , and a morsell of bread .

As a man is bound to use a lawfull calling , and to be diligent in his calling : so hee must have a care to keepe that which hee hath gained in his lawfull calling therefore , Prov. 6.1 . Salomon saith , If thou be suerty for thy friend , if thou hast stricken hands with the stranger , thou art snared with the words of thy mouth , deliver thy selfe as a roe from the hand of the hunter [ im takaguta ] Si defixisti manum tuam ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 If thou hast striken hand with the stranger , Iob. 17.3 . Who is hee that will strike hands for mee ; that is , who will give his word for me , giving his hand for my hand ; this the Greekes of old called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is that part which joyneth the hand to the arme , The formes which they used when they became suerty . which wee call the wrest ; and they used when they gave their word for another , to give them their wrest to be bound , whereby they signified , that they were bound now for him , for whom they had given their word . There is a difference betwixt vas and pr●s : The difference betwixt vas and praes. hee was properly called vas , who gave his word for him who was ready to be carried to judgement ; and praes was he who gave his word for the debt ; all sort of suretiship is not condemned , but rash suretiship ; be thou not amongst those that strike the hand , that is , be not thou one of those who usually strike the hand . Ruben gave his word for Benjamin ; and Paul gave his word for Onesimus ; Christ was both our praes and our vas ; hee was vas presenting himselfe before the judge for us , All sorts of su●rtiship not forbidden . there he gave his word for us . Psalm . 119.122 . Subarrha servum tuum ; be suerty for thy servant : and so he was praes for us , paying our debt .

The conclusion of this is , He that will not worke , neither should he eate , 1. Thess. 3.10 .

EXERCITAT . VIII . Of commutative justice . Commandement VIII . Levit. 19.30 . Iust ballances , just weight , a just Epha , a just hin shall ye have ; I am the Lord .

THe Lord craveth in this commandement that men exercise justice , both commutative and distributive .

God who made all things , pondere , numero & mensura . Wisd. 11. hath commanded just dealing in weight , number ▪ and measure , and hee addeth ; I am the Lord , putting his subscription to it . There are two sorts of Magistrates , the one is magistratus loquens , Magistratus Loquens . Mutus . the other is magistratus mutus ; the one a dumbe magistrate , the other a speaking magistrate ; the one , in fore litigioso , the other in foro venali ; that is , the one in pleading of causes , the other in buying and selling ; and the commonwealth suffereth dammage , as well by the one as by the other . To subborne the Iudge and make him give out a false sentence is a fearefull sinne ; so to falsifie measures . Hos. 12.7 . He is a merchant , and the ballance of deceit is in his hand . The Lord who sitteth amongst the Iudges , to see whether they doe justice or not , he sitteth also in this judicatorie , to see to matters whether they goe right or wrong .

These weights and measures are called the Lords worke . Prov. 16.11 . they are called the Lords worke , Measures called the Lords worke . because they please him . Prov. 11.1 . For a just weight is his delight . So Ioh. 6.29 . This is the worke of God , to believe in him , that is , it is the worke of God which pleaseth him . And marke what great care the Lord had to preserve these measures and weights ; the shekell was called the shekell of the sanctuary . Levit. 27.25 . Exod. 30.13 . and after the captivity , he renued this precept concerning the shekell . Ezek. 45.12 . that all corruption in measures might be taken away , because it was kept in the Sanctuary ; and the common shekell was rectified by it . So the measures of the foot were kept in the Capitoll amongst the Romans , and among us ; one towne hath the keeping of the stone , another of the peck , and another of the elne .

Measures naturall by institution . These measures of commutative justice were , first , naturall ; secondly , by institution ; naturall were these , when men interchanged wares with wares , as neat for sheepe ; hence it seemeth when they began to sell for money , and had found it out by institution , they put the print of the beast first upon the money , as Iacob bought it for so much money . Gen. 33.19 . but Act. 7.16 . hee bought it for so many peeces of silver : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and this peece of money was called Keshitah , agnus . Iob. 42.16 . and the Chaldee translateth it Hhurephah , or Hhurphan , as th●y of Peloponesus set a snaile upon their money ; hence was their proverbe , testudo superabit virtutem ac sapientiam .

By institution were first , their measures , and then their money ; their measures , their finger , the palme and the cubit : man is a compend of things both seene and not seene , and therefore whatsoever perfection is in any of them , the summe of it is found in him ; the measures are taken from him as it is called cubitus viri , Measures taken from the body of man . Revelat. 21.17 . He measured the wall an hundred and forty and foure cubits , according to the measure of a man , that is of an Angell who appeared in the likenesse of a man , it is not called the Kings cubit , or the common cubit , or the cubit of the Sanctuary , but a mans cubit ; because it was borrowed from man first , and the Lord alludeth to this forme . Esay . 40.12 . Who hath measured the waters with the hollow of his hand , and the heavens with his spanne : these were first measures of liquid and dry things , taken from the body of man .

The first measure taken from the body of man , A finger broad the first measure taken from man . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 digitus annularis . was digitus , a finger . Ier. 52.21 . The thicknesse thereof was foure fingers . When the Priest measured the incense which was to be offered , he measured it digito annulari , with his ring finger .

The second measure taken from the body of man was Lepach , palmus . 1. Sam. 17.4 . Palmus . There came out a champion out of the campe of the Philistims named Goliah : whose height was sixe cubits and a spanne , that is , he was a span more then sixe cubits : So Esay . 48.13 . My right hand hath spanned the heavens .

The third measure taken from man was the cubite , and it was of two sorts , either cubitus communis , Cubitus Communis . Decurtatus . or cubitus decurtatus ; cubitus decurtatus , or the short cubit , was the halfe of the common cubite . Iudg. 3.16 . Ehud made him a dagger of a cubite length , that is , halfe a cubite . Cubitus communis seu mosaicus , the common cubite was twenty foure fingers from the elbow to the top of the finger ; the flying booke of Gods curse was twenty cubits in length , and ten in bredth ; which measured those that were to be cut off . Zach. 5.2 , 3. this is the just cubite . Ezek. 41.8 . The reed is called a full reed of sixe cubites , that is , a just reed . So Gen. 23.16 . Abraham gave to Ephron full weight , that is , just weight , and of the cubites the reed was made up .

They builded by the line and by the reed ; the line served to make the wall streight , if any stone stood out , The line and reed served for building of the walls . the line brought them to put it in ; & the reed served to measure the length , the height , and the bredth ; and Revelat. 21.15 . this is called a golden reed , in respect of the new Ierusalem which was from above : this reed consisted of sixe cubits , and Ezekiel addeth a palme . Ezek. 40.5 . And in the mans hand was a measuring reed of sixe cubits and an hand bredth ; the hand bredth is added here , because the Angell came from Babel , and brought a reed with him from Babel which was shorter by a palme then the Iewes reed ; Why a palme was added to the reed in Babylon . therefore hee addeth a hand bredth , to teach them that the second temple should bee equall in length and bredth with the first temple .

The line was a measure also , whereby they measured their ground , Al●●sion . and their buildings . David alludeth to this : Psal. 16.6 . The lines are fallen to me in pleasant places . So Psal. 19.4 . Their line is gone out through all the earth . The line , the preaching of the gospell came from Ierusalem , which was the center , to the circumference , which was the whole earth .

The line of desolation what . So when they demolished houses , they measured them with a line ; this line is called the line of desolation , Allusion . and Ieremiah alludeth to this . Lament. 2.8 . The Lord hath purposed to destroy the wall of the daughter of Sion , hee hath stretched a line . So 2. King. 21.13 . I will stretch over Ierusalem the line of Samaria , and the plummet of the house of Achab.

Weights why called the weights of the bagge . The stones wherewith they weighed things , were called lapides sacculi . Prov. 16.15 . All the weights of the bagge are his worke , they are called the weights of the bag , because they are kept in the bagge , Allusion . and David alludeth to this Ps. 56.8 . Thou puttest all my teares in the bottle , that is , thou weighest them .

Their measures for their corne , was the Epha , and Christ requireth three properties in this measure . Luc , 6.38 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pressed downe , shaken together , and running over . Zachariah alludeth to this measure of the Epha . Zach. 5. Contrary to these properties of the Epha are the measures of the churle . Esay . 32.7 . The instruments of the churle are evill .

The second measure by institution is money , this money is called numus , Money a measure by institution . from Numa Pompilius who coyned it first amongst the Romans ; or it was so called rather 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the law , because it is commanded to be coyned by the law . The benefit of this money , is first , to supply our wants , for men are not able to carry their wares still about with them , therefore they contract them more compendiously into money , and they buy things necessary for themselves with it , and this money is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or fide jussor , it giveth the word for us , and it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , subsidium indigentia nostrae , the aide and succour of our wants , and it keepeth contracts and societies amongst men ; therefore Salomon saith , that money answereth to all things . Eccles. 10.19 .

God will have cleare dealing betwixt man and man , God will have men to deale clearely and truly in buying and selling . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tam vere ut bic dies . in buying and selling . Gen. 25.33 . Iacob said , sweare to me this day , in the originall it is [ Cajom ] As truly as this day is a day , that thou wilt sell to me thy birth right .

He will have the buyer to give the just price for the thing he buyeth , and hee will have him that selleth , to sell sufficient wares ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mensura pro mensura . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 transiens inter Mercatores . this the Hebrewes call [ Midda bamidda ] mensura pro mensura , and the Greeks call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the money must be sufficient mony , [ Gnobher lassohher ] currens inter mercatores , he will have it to be good and current money . Contrary to this is argentum adulterinum , carens publica approbatione , Your money is become drosse . Esay . 1.22 .

Hee will not have the buyer to overreach the seller : The buyer must not deceive the seller , nor the seller the buyer . Prov. 20.14 . It is nought , it is nought , saith the buyer : but when be is gone his way , then he boasteth ; neither will he have the seller to deceive the buyer . Amos. 8.5 . The Lord objected to the Iewes that they made the ephasmall , and the shekell great ; they made the shekell great , they had a false shekell which weighed more then the common shekell did , How the Iewes made the Epha lesse . and they weighed the shekell of the buyer by this shekell ; and because it was not equall in weight with their false shekell , therefore they caused them to adde so much more to their shekell , and so deceived the people : Likewise they diminished the Epha when they had corne to sell , and so the people were cozened both in the shekell and Epha .

So these who sold water and wine . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vitiare vinum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 frumentum a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 frangere . Frangere sitim quid apud Hebraos . As they failed in the quantity in buying and selling , so in the quality ; sometimes they sold quisquilias frumenti , and the refuse of the wheat , they sold enough in the quantity but not in the quality ; the Hebrewes call wheat [ Bar ] from [ Shabhar ] frangere , because it is pure and cleane stuffe , which is able to breake our fast , and kill our hunger . So the Psalmist saith , Onagri in desert● non fregerunt sitim . Psal. 104.11 . that is , they got no water to quench their thirst .

Those who interchange things , should make the equality to be such after the interchange is done , that every one of them have as much as they had before they interchanged ; Arist. Cap. 4. lib. 5. Eth. sub finem . so that neither of the parties must bragge of their gaine , nor complaine for their losse . It is nought , it is nought , saith the buyer : but when he is gone away , then he boasteth . Prov. 20.14 .

Ob. Then it may bee said , that all sort of merchandize is contrary to all commutative iustice : for the end of their merchandize is , that they may gaine something .

Answ. The Philosopher onely respecteth the proportion & the quality betwixt the things which men contract for ; but he doth not respect the measure or midst of that interchange , out of which gaine may arise according to commutative iustice .

Quest. Whether may a man sell a thing at a higher rate than it is worth .

Answ. There must be an equality betwixt the thing sold and the price , Whether things may be sold at a higher rate than they are worth . Equality Naturall . Vsuall . and here the common estimation of the Magistrate , and the custome of the countrey should rule this equality of things . This equality is either naturall or usuall : in matters of contract we respect not the value naturall , but we esteeme the worth of them by the conveniencie for use . In nature the meanest living creature is more excellent than pearles or diamonds ( for things living are more excellent then things without life ) yet to our use , bread is better than a thousand of such little creatures . Secondly , the value of things is esteemed according to the rarenesse . 2. King 6.25 . An Asse head was worth eighty peeces of silver , and the fourth part of the cab of doves guts , worth five peeces of silver , but when the siege was dissolved . 2. King. 7.8 . Two measures of barley were sold for a shekell , and the measure of fine flower for a shekell . So when there is a great mortality , then the corne is sold for little or nothing , because there is no body to eate it . Revelat. 6.6 . A measure of wheat for a penny , and three measures of barley for a penny : Rarum & pretiosum permutantur apud Hebraeos . but when the corne is scant , then it is sold at a higher rate ; therefore the Hebrewes put Rarum pro caro , Let thy feet be precious in thy neighbours house , that is , let them seldome come there . Prov 25.7 . So 1. Sam. 3.1 . And the word of the Lord was pretious in those dayes , that is , rare .

Whether , Quest. for selling for time may wee exceed the worth of the thing sold or not ?

There is pretium justificatum & limitatum , Answ. Whether things may be sold at a higher rate in respect of time . Pretium Rigidum . M●te . Mediocre . which consisteth within some reasonable limits of justice , and it hath three degrees : the first is called rigidum & supremum , the second is called , pium & mite , or infimum , which is the lowest price ; and the third is , mediocre vel discretum ; and men in their common speech expresse these three thus . The highest price , they say , a thing is worth so much if it were to bee sold to a Turke ; the lowest price , I can sell it no cheaper to my brother ; and the middle price , I sell it usually thus to any man .

Quest. Whether may a man selling to a day , take pretium rigidum , or not ?

Answ. The Casuists answer , that he sinneth not in so doing ; because there is an equality betwixt the worth and the price , at least in extremity , and at the out-most : but if the seller for his forbearance take pretium augmentativum , or multiplicativum , that is augmented above the worth of the thing in extremity , this is a breach of commutative justice . A man may sell for a time at a dearer rate , when he receiveth not present money , and David alludeth to this . Psal. 44.12 . Thou sellest thy people , & non multiplicasti pretium nostrum , that is , thou dealest not with us as other merchants doe , when they sell their wares , they sell at a higher rate ; because they get not present money ; but wee seeme to be base in thine eyes , that thou sellest us away for nothing .

Wretches wish dearth . These are wretched people which wish a dearth when it is cheape . Amos. 8.5 . When will the new moone bee gone that we may sell corne ? and the Sabbath , that we may set forth wheat ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Annus sepcimus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aediles ceriales . By Sabbath here is meant the Sabbath of the seaventh yeare , called Shemittah , for when the land rested the seaventh yere , the poore got that which the earth brought foorth of its owne accord without any labour ; and then they needed not to buy corne from the rich : Therefore they wished that this Sabbath were past , that they might sell at a dearer rate .

Those who ruled the market amongst the Hebrewes , and moderated the price of the corne , were called Shabharim ; because they brake the hunger of the people , and they were called by the Greekes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they who ruled the market , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who measured out the corne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , over-seers , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inspectores , and the Latines called them , Aediles Ceriales , the over-seers of the corne .

The Lord saith , Deut. 15.9 . Beware that there be not a thought in thy wicked heart , saying , the seventh yeare the yeare of rest is at hand , and thine eye be evill against thy poore brother , and thou give him nothing : observe how the rich wretches hated the seventh yeare , if it were present , they said , would to God it were gone that wee might sell at a high rate , and if it were neere at hand , then they would give their poore brother nothing to relieve him , for they knew that in this seventh yeare , the land would fall to the owner againe , and so they should have made little gaine : and if it was long to the seventh yeare , then they would have given him money for his land , having no respect to their poore brother , but to themselves .

Now let us see what things cannot be sold or bought . Things that cannot be sold .

First , it was not lawfull to sell men , Ioel. 3.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hominum venditor . They gave a boy for a harlot , and a girle for wine ; Deut. 21.14 . Thou shalt not sell her at all , for money ; thou shalt not make merchandise of her . And Amos 2.6 . Not lawfull to sell men . They bought the poore for silver , and the needy for a paire of shoes .

Secondly , it is not lawfull to sell blood , Num. 35.32 . Not to sell blood . Ye shall take no satisfaction for the life of a murtherer , which is guilty of death , but hee shall be surely put to death .

Thirdly , to sell chastity , Deut. 23.18 . Not to sell chastity . Thou shalt not bring the hire of a whore , nor the price of a dogge into the house of the Lord thy God.

Fourthly , it is not lawfull to sell justice , Not to sell justice . this was Felix fault who hoped that money should have beene given him of Paul , that hee might loose him , Act. 24.26 .

Whether is it lawfull to buy and sell the right of buriall or not ? Quest.

Whether the right of buriall may be sold . The Canonists answer , that buriall is made a holy place by consecration and benediction , and therefore they hold it simonie to sell buriall ; but no place of it selfe can be made holy under the Gospell ; the bodies of the saints lying there make the place more to be respected , but not for the place it selfe ; when wee meete in our Churches , the places of themselves are not holy , but the people of God who meete in the those Churches ; so the buriall places are not holy in themselves , but the bodies of the saints buried there ; Abraham bought a buriall place , Gen. 23.4 .

Fiftly , the soules of men fall not under this commutative justice , The soules of men cannot be sold . for there is no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Compensatio animae , Matt. 16.26 . What shall a man give in exchange for his soule . Revelat. 18.13 . Rome is said to sell men , as heathenish Rome of old sold slaves : so doth popish Rome sell the soules of men . 2. Pet. 2.3 . Through covetousnesse they with fained words make marchandise of you .

Things that were types of Christ might not be sold . Sixtly , it was not lawfull to sell those things which were types of Christ and his grace : Esau sold his birth right , Gen. 25.34 . and the Priesthood which belonged to the first borne ; and his smelling cloathes , as Isiodore saith , were vestes sacerdotales , his priestly garments

Ob. It may be said , that Iacob sinned because he would not give the red pottage to his brother Esau when hee was hungry , but onely under this condition , that he should sell him the birth right . Secondly , that for such a small thing he sought so rich an inheritance .

Answ. Whether Iacob sinned in resolving to give Esau the pottage . If Iacob had seen his brother Esau in extreme necessity & then to have refused to give him this pottage , this had beene a great sin in him : but it was rather intemperance that moved him to seeke this pottage then necessity , what necessity could urge him , was there not plenty enough in his fathers house ? and he urged it upon his brother Iacob , faining that hee would die if hee got not that pottage .

And where it was alledged , that this was too small a price for a thing of such great worth ; it may be answered , that the right partained to Iacob already , and hee needed not to have given him any thing for it .

How could Iacob buy it safely , Quest. seing Esau could not sell it .

A man may buy that safely , Answ. A man may lawfully buy that which another cannot sell . which another cannot sell , Prov. 13.23 . Buy the truth , but sell it not : and servants may give their goods justly to rigid masters , which they cannot justly exact .

So to sell that ointment which was poured upon Christs head , Matt. 26.12 . These cannot be given for gold , neither shall silver be weighed for the price of them , Iob. 28.15 , 16.

Seventhly , Not to sell the gifts of the holy Ghost . it is not lawfull to sell the gifts of the holy Ghost , as Gehezi would have sold them ; 1. King. 5. and Simon Magus would have bought them , Act. 8.19.20 .

But the greatest sinne of all is , to sell Christ himselfe , as Iudas sold him for thirtie pieces of silver , A great sinne , and bad merchandise to sell Christ . Matt. 26.15 . this was bad merchandise , saith Saint Austin , Iudas sold his salvation , and the Scribes and Pharises bought their damnation . The price which Iudas got , he threw it backe to the Scribes ; and Christ whom they bought , and enclosed in the grave rose againe , and they lost him , so neither of the two gained in this bargan . Conclusion .

The conclusion of this is , the Lord cursed the Cananite who had the balance of deceit in his hand ; Hos. 12.7 . and the flying booke of Gods curse lighted upon the theefe , Zach. 5.3 . therefore let men learne to deale uprightly and justly in their bargains , or else the curse of God will light upon them .

EXERCITAT . IX . Of distributive justice . Commandement . VIII . Psalm . 41.1 . Blessed is hee that considereth wisely of the poore .

HE that would consider wisely of the poore , must consider first what right hee hath to that which he giveth to the poore : Secondly , that hee must give of his owne to the poore , and not of other mens : thirdly , the manner how hee must give , from his heart , in what order , and with what wisedome : Fourthly , to whom ? to the poore .

Ius Civile . Spirituale . First , hee must consider what right hee hath to that which hee giveth : a man hath a double right to a thing , a civill right , and a spirituall right , God the father gave Iesus Christ his sonne the uttermost parts of the earth for a possession , Psalm . 2.8 . yet hee would not have the Temple dedicated unto him , Christ bought the civill right of things . untill David bought it from Arauna the Iebusite for fiftie shekels of silver , 2. Sam. 24.24 . that he might have the civill right also . So hee bought these things which hee had need of against the feast , that he might have a civill right . The Apostle toucheth both those rights , 1. Cor. 10.25 . Whatsoever is sold in the shambles , that eate , asking no question for conscience sake . Eate whatsoever is sold in the shambles ; that is , eate it when yee buy it with your money , this is civill right . For conscience sake ; here is the spirituall right . Tit. 1.15 . To the cleane all things are cleane , this is the spirituall right .

Some hold that a wicked and unregenerate man can have no right to a thing , because man was made to the image of God , and having lost that image , hee hath lost that dominion , Iohannes Gershon de potestate Ecclesiastica , consideratione , 31. and right which he had to the creatures . And as traitors when they commit treason their lands are forefeited ; so wicked men by the fall have lost their right to the creatures , and Esay . 60.12 . The nations and kings that will not serve thee , shall perish , and that the children of God have all the right to things temporall which the wicked have . The wicked have not a spirituall right to the creatures , but they have a civill right .

But these places show onely , that the wicked have lost all spirituall right to the creatures , but they have not lost their civill dominion and right : Nabuchadnezzer was an idolatrous and a wicked king , yet the Lord saith , I have given all these lands into the hands of Nebuchadnezzer the king of Babylon , my servant , and the beasts of the fields have I given him also , to serve him , Ierem. 27.6 . He permitted him not onely to take them , but hee gave them to him . So Ezek. 29.20 . I have given him the land of Egypt for his labour . So Dan. 2.37 . Thou o king art a king of kings : for the God of heaven hath given thee a kingdome , power , strength and glory . So to Cyrus an infidell , the Lord gave the treasures of darkenesse , and hidden riches of secret places , Esay , 45.3 . And Christ himselfe confirmeth this , when hee biddeth give tribute to Cesar , although he was an infidell , Matt. 22.21 . The ground of the civill right is reason . and he said to Pilate , Iohn . 19.11 . Thou couldest have no power at all against me , except it were given thee from above : wherefore sin depriveth not wicked men of their civill right to the creatures , the ground of the civill right is reason which is in man , The ground of the spirituall right is holinesse . because hee is a reasonable creature to command and rule : the ground of the spirituall right is , because he is a holy creature , and as sin taketh not away the life of man , so it taketh not away his civill possessions , and as the Lord Matt. 5.45 . Maketh his Sun to rise upon the evill and on the good : so hee bestoweth this civill right , as well on the evill as on the good , the wicked have this civill right to the creatures , therefore they may distribute them to others .

A man must give that which is his owne . Secondly , hee must give that which is his owne to the poore , and not that which pertaineth to others ; Breake thy bread to the poore , Esay , 58.7 . So Iob. 31.20 . If he were not warmed with the fleece of my sheepe ; a man may not rob and steale , and give that to the poore , for that were an abomination to the Lord . The Lord that will not have the price of a whore offered unto him , Deut. 23.18 . Farre lesse will hee have that which is gotten by rapine given to the poore , and therefore alme● in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 iustitia Eleemosyna . and Syriack tongue is called [ tzedecah ] justitia , Matt. 6.1 . When thou doest thine almes , in the Syriack it is , When thou doest thy justice : to teach us , that almes should not be of things gotten by deceit , rapine , or wrong .

Make to your selves friends of the mannon of unrighteousnesse , Ob. Luc. 16.9 . then it may seeme that wee may give almes of that which was unjustly gotten .

Answ. Why called mammon of unrighteoustesse . It is called mammon of unrighteousnesse , not because it is unjustly gotten , but because it is oftentimes the cause of injustice , for when men are rich they take occasion to do wrong . Secondly , it may be called mammon of unrighteousnesse , not because it is unjustly gotten , but because it is unjustly withholden from the poore in their necessity .

The manner of giving to the poore . The third thing to be considered in giving to the poore is the manner , and here foure things must concurre ; first the pitty of the heart ; secondly , the understanding of the heart ; thirdly , discretion or wisedome in giving ; and fourthly , in singlenesse of the heart . First , it must be given with hearty affection ; Almes must be given with compassion . Esay , 58.10 . Draw out thy soule to the hungry . 1. Ioh. 3.17 . But whosoever hath this worlds goods , and seeth his brother hath need , and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ? Wee should give our ●almes with such an affection and compassion as the mother carrieth to her young child , therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cometh from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 misereor ; if the compassion of the heart goe not first , the Lord counteth nothing of the ●almes , Prov. 22.9 . Hee that hath a bountifull eye shall be blessed : for hee giveth of his bread to the poore : here the pity of his heart is expressed by his eye : as a covetous heart is expressed by an evill eye , Prov. 23.6 . So 30.25 . Did I not weepe for him that was in trouble , and was not my soule grieved for the poore : it is a more easie matter to to give the almes to the poore , than to be affected in heart for their wants . It is an heathenish sentence of some who say , miseratio est aliena sapienti , Lipsius . ut imbecilli malique oculi nota est lippire , ad conspectum lippientis : sic animi , dolore viso , dolere , as it is a note of a weake eye , Men should be affected with the griefe of others . to water when it beholdeth a sore eye , so it is a note of a weake minde to be affect and grieved with other mens miseries ; Who is weake ( saith Paul ) and I am not weake , 2. Cor. 11.25 . I am as much touched with other mens wants as if I wanted my selfe . Amos. 6.6 . Woe to them that drinke wine in bowles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Doloris exp●rs . and annoint themselves with the chiefe ointment , but they are not grieved for the affliction of Ioseph . He is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who is not moved with other mens griefe , he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who hath a fellow feeling of his brethrens want , and he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who is not moved with their wants : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is worst of all , to delite and reioice at other mens miseries , as Iosephs brethren when they had cast him into the pit , They sat downe to eate bread , and to be mirry , Gen. 37.25 . A great sinne to reioice at the calamitie of Gods children . the Lord denounced a great Iudgement against the Ammonites , when they rejoyced at the Iewes , and the sanctuary when it was prophained , Ier. 25.6 . Thus saith the Lord , because thou hast clapped thine hands , and stamped with the feete , and rejoyced in heart with all despite against the land of Israel , behold therefore I will stretch out mine hand upon thee , and I will deliver thee for a spoile to the Heathen , and will cut thee off from the people , and I will cause the to perish out of the country .

No man exempted from giving the almes of the heart . The speciall almes is the almes of the heart , therefore none are exempted from giving of almes , no not the poorest that is , because they may have a pittifull heart , Charitas de sacculo non erogatur ; the widowes mite was more acceptable then all the rich offerings of the Pharisees .

Secondly , hee must give it with the understanding of the heart .

Things which men enjoy are of three sorts . Things which men enjoy , are either necessary , profitable , delightfull or superfluous ; In things necessary , wee must first serve our selves , and then our brethren : there is a twofold necessity , the first is an absolute necessity , this is called necessitas vitae ; there is another necessity ad statum & conditionem , for our condition and estate ; wee are not bound to give that which is necessary for the entertainment of our life , to helpe our neighbour ; but onely that which is necessary for us to live decently in that condition of life wherein we are placed . It was an extraordinary case then , when the widdow of Sarepta having but a little meale and oyle to helpe her necessity and her child , yet served the Prophet first .

Things profitable for us should be given to helpe our neighbours nececessity . Secondly , that which is profitable to mee should serve for my neighbours necessity : Hee that hath two coats , let him impart to him that hath none , Luc. 3.11 . hee saith not , hee that hath one coat let him give it to him that hath none , for that serveth for his necessity .

Ob. 2. Cor. 8.14 . That your abundance may be a supply for their want ; here it may seeme that we are onely to supply our neighbours necessity with our abundance , and not with those things which are necessary for our condition and estate .

By abundance here is not meant superfluity , Answ. What meant by abundance . but such things as the Corinthians might spare well ; and it is called abundance in respect of the poore estate of the saints , who were in Ierusalem at that time .

Thirdly , that which is delectable for mee , Things delectable for us should serve our neighbours utility . should serve for my neighbours utility , and they give this example of it ; In Israel they used to anoynt their faces with oyle to make them shine ; & they used to annoynt their feet to make them the more fit for their journey ; and they say , that a man was bound to spare the oyle wherewith he was to annoynt his face , for his neighbour to annoynt his feet for profitable journey ; and if wee are to part with things delectable for our neighbours utilitie , much more are we bound to part with them for our neighbours necessity . Example , Luc. 10. the oyle and the wine which the Samaritan had to serve him in his journey ; yet hee tooke them and poured them into the wounds of his poore neighbour ; hee tooke that which was profitable to him in his journey , and supplied his neighbours necessity .

Lastly , Our superfluitie should give place to our neighbours delight . superfluity should give place to our neighbours delight , but this is the misery , that the rich glutton out of his superfluitie will not bestow his crummes to supply Lazarus necessity . Luc. 16.

Thirdly , Men should give to the poore with wisedome . it must bee given with the wisedome of the heart , the modest receiver is ashamed often times to take , therefore there is wisedome required to fasten any thing and urge it upon him . And as we should not shame these who have not . 1. Cor. 11.22 . So wisedome will teach a man so to give to the children of God , that they be not ashamed in receiving it . An example of this we have in Boaz , who considered wisely of the estate of Ruth , Boaz judged wisely of Ruth . knowing that her religion had taught her shamefastnes , and that shee was loath to bee chargeable to others , although she was poore ; therefore hee willed his servants to suffer her to gleane in the field : next he biddeth her come and eat with him ; and thirdly , hee commanded his servants to let some more fall of purpose to her , then they used to doe , Ruth . 2. See how wisely hee judged of the poore . Esay . 58.7 . Bring the poore which are cast out of thine house . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vim attulit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and 2. King. 4.8 The widow constrained him to eate bread , [ Hhasak ] vim attulit , the Seventy translate it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it signifieth not a bare invitation , but an enquiring , enviting , and compelling . So did the Disciples to Christ , Luc. 24.29 . and it is great wisedome to doe so , for there is such modestie in the children of God , that they excuse themselves being loath to bee troublesome ; therefore the inviter should bee more earnest with them . Arcesilaus visiting Apelles Chius , Simile . and knowing his poverty , and how unwilling he would have be●ne to have taken any thing from him ; sitting by him as he was lying in his bed , said unto him , incommode cubas , and lifting up his pillow secretly , hee conveyed a purse of money under his head , which money when the old woman who attended him did find , he said Arcesilai hoc furtum est , this is Arcesilaus theft ; there is great dexterity required in giving to some .

Almes to be given in simplicity . Fourthly , hee must give it in the simplicity of his heart : Rom. 4.8 . He that giveth , let him doe it with simplicity . It must not bee given with ostentation , as the Pharisees gave their almes with the sound of a trumpet . Mat. 6.2 . The Iewes write that the Corban which was in the temple of Ierusalem , had this proverbe written about it , The gift given in secret pacifieth wrath . Prov. 21.14 . to teach them to give that which they gave , secretly , and to make no vain shew when they put it in the treasury , & not to let their left hand know what their right hand doth .

The fourth thing to bee considered is , A twofold use of our goods . to whom it should be given ? to the poore ; Blessed is he that considereth wisely of the poore . A man must have a double use of his goods , not onely to entertaine himselfe and his family , but also to give to the poore ; when a man provideth onely for himselfe and his , this is but a sowing to the flesh . Galat. 6.8 . hee is worse then an infidell that will not doe this 1. Tim. 5.8 . but hee must give unto the poore , and this is a sowing to the spirit . The Iewes were to leave the corners of the fields to the poore . The corners of the fields and the gleanings left to the poore . Levit. 19.19 . and the gleanings of their fields ; the corner was that which they left growing in the field , and the gleaning was that which fell away in the reaping ; and so of their olives . Deut. 24.19 . and as the master of the family was to give the first fruits to the Priests , and the tithe to the Levits ; and to carry the second tithe to Ierusalem to be eaten before the Lord ; So he was to leave these gleanings , and the corners of the field to the poore as an almes ; if there were many poore they added the more , and if they did sow little and reap much according to the blessings of God , they added the more ; and the measure of their corner , was the sixth part , as the Iewes say . When men make themselves friends of the mammon of unrighteousnesse , that they may receive them into eternall tabernacles , How men make them friends of riches . this was called by the fathers traiectitia pecunia : for the merchants when they goe beyond sea take not their money with them for feare of robbing , Simile . but take their bill of exchange with them , and their money meeteth them in a strange countrey : So the children of God give out their money here unto the poore , and cast their bread upon the water . Eccles. 7.1 . and they take Gods bill of exchange for it , and after many dayes they find it , when it meeteth them in the life to come .

It should bee given to the poore , Breake thy bread to the hungry . Esay . 48.7 . A man in his necessity is Lord of thy goods . Prov. 3.27 . therefore thou canst not withhold them from him .

To what poore wee must give . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tremuit , defecit . The poore to whom we must give , are first , the weak poore , [ Vmatah jado ] if his hand faile or tremble . Levit. 25.35 .

Secondly , if he be one of our owne poore : Deut. 15.7 . If there be among you a poore man of one of thy brethren , within any of thy gates in the land which the Lord thy God giveth thee ; Thou shalt not harden thy heart , nor shut thine hand upon thy poore brother .

Lastly , if he bee one of the poore Saints , and one of the houshold of saith , Those things which are giuen to the poore are called in the scriptures , somtimes Eleemosyna & iustitia Mat. 6.1 . & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Cor. 16.1 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Cor. 16.3 . & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1. Cor. 16 15. & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 benedictio , 2. Cor. 9.5 . & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 semen , 2. Cor. 9.10 . & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ministerium vel sacrificium . 2. Cor. 9.12 . and thou give him in that respect , thou judgest wisely of the poore , then thou shalt be partaker of their prayers , and thou shalt lose nothing . The Apostle to perswade the Corinthians to helpe the Saints at Ierusalem in their necessity ; saith ; 2. Cor. 8.15 . that hee that had gathered much had nothing over , and hee that had gathered little had no lacke . God brought things to such an equality amongst the Iewes , that although they gathered more Manna , yet they had nothing over the Homer , and they that gathered lesse , yet their Homer was full ; there were many miracles in this Manna , and this was one . So the Apostle to bring an equality in the Church , when the Corinthians in their abundance did helpe those in Ierusalem , they shall have their homer full , and sufficient to content them ; and the poore saints in Ierusalem , although they gathered little , yet they shall have no lacke ; for that which the Corinthians bestow upon them will fill their homer ; and they againe with their prayers will supply that to the Corinthians which they bestowed upon them ; and so both they and the Corinthians shall bee brought to an equality , that none of them shall want .

So they consider wisely of the poore who make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , places to bring up poore infants , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Domus misericordiae . hospitals for the poore , these the Hebrewes call [ Beth Hhesdah ] domus misericordiae , the house of mercy .

They of Crete are commended most for their hospitalitie ; they had two sorts of hospitalitie , first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The hospitality of the Cretians . where the strangers dined ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the house where they slept , and hee who entertained those , was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he gave them salt and bread in fignum amicitiae ; and from this , the Greeke fathers in the Primitive Church called the Preacher 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Preachers why called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . because he giveth the bread of life to men here , as strangers and Pilgrims upon the earth .

Contrary to this is inhumanitie , not to receive strangers ; such were the Samaritans , who would not receive the Apostles ; but the greatest barbaritie of all is to kill strangers , as the Carthaginians did ; so Busiris , this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the killing of guests .

Miserable niggards who give nothing to the poore have not the right use of their owne bread . Niggardly wretches have not the use of their owne goods . Achab cast himselfe upon his bed , and could not eat his bread because he could not get Naboths vineyard ; these wretches have neither the right use of their goods for themselves nor for others . The Prophet Zacharie calleth great men the oakes of Basan . Cap. 11.2 . Why great men called oakes . Why are they called the oakes of Basan ? because the oake tree bringeth forth no fruit , but that which feedeth hogges ; so great men doe nothing for the most part with their riches , but feed horses and dogges ; but poore Lazarus sterveth at the gate . Luc. 15. Ambrose said , Panem postulat pauper & equus mordet aurum , that is , the poore beggeth a peece of bread onely , but the horse as it were eateth gold .

The conclusion of this is : 1. Ioh. 3.17 . Whosoever Conclusion . 1 hath this worlds good , and seeth that his brother hath need , and shutteth up the bowels of compassion upon him , how dwelleth the love of God in him ?

Conclusion . 2 They who give their almes to be seene of men , lose their reward with God ; and they lay up their ●easure in the tongues and eyes of men , which is a chest , having neither locke nor key to keepe it .

EXERCITAT . X. Of Restitution . Commandement . VIII . Luc. 19.8 . And Zacheus stood up and said unto the Lord , behold , the halfe of my goods I give to the poore , &c. and I restore him foure fold .

REstitution is a part of distributive justice . The chiefe intention of the law-giver is , that no man should defraud his neighbour , but if he hath taken any thing from him by fraud or oppression , then hee setteth downe the way how hee may be recompensed by making restitution .

In restitution consider these points : First , what it is ; Secondly , what is to be restored ; Thirdly , how much is to bee restored ; Fourthly , to whom it is made ; Lastly , when it is to be restored .

Restitution what . Restitution is defined after this manner , it is a speciall act of distributive justice , by the which a man is bound to restore to another that which is his , by the law of equity , formally , or vertually .

Who is bound to make restitution . He is bound to make restitution , who withholds another mans goods : The law of God bindeth him to make restitution , although hee be bound by no humane contract ; Zacheus was obliged here to make restitution , although there was no humane law nor contract that did bind him ; the law of God bindeth the deceiver to make restitution to the party whom he hath hurt , before ever the law of the Iudge bind him ; and the punishment instituted by the Iudge freeth him not , from that which he oweth to the party , unlesse the thing adjudged be given to the party ; and as he who satisfieth & defrayeth one debt , doth not satisfie for another : So when he hath satisfied the Iudge , he remaineth still debtor to the party .

Secondly , what is to be restored : A difference betwixt restitution and satisfaction . Here we must put a difference betwixt restitution & satisfaction ; in wrongs and injuries done to our neighbour , properly we make satisfaction , but not restitution ; but in things stollen and taken away , we make restitution .

First , if a man hath damnified his neighbour in his soule , hee must make satisfaction to him after this manner ; First , hee must confesse his errour to him ; againe , he must set downe his retractation ; Thirdly , he should pray earnestly to the Lord for him , that hee would reclaime him from his errour ; confession , retractation , In damnifying our neighbour , wee must make confession , restitution , and satisfaction . and intercession is all that is required of him , to repaire the hurt that is done to his neighbours soule .

Secondly , for defamation ; What restitution was to be made in damnifying a man or womans name . If a man had slandered a woman in Israel , and raised an evill report upon her after he had married her , and had not found her a maid ; and if the signes of her virginity proved otherwayes , then the elders of the citie were bound to take the man , and to whip him , and besides he was to pay an hundred shekels to her father , because hee had defamed her . Deut. 22.16 . If a man againe had layen with a maide that was not betrothed , then he was bound to pay fifty shekells to her father , and likewise hee was bound to marry her , and not put her away . If a man slander his neighbour and raise an evill report upon him ; hee is to confesse publickly the wrong that he had done to him , and make a recantation of all that he hath spoken , for the wrong which he hath done to his neighbour .

Obj. If it be said that a man is more bound to have a regard to his owne good name , then to his neighbours ; and when hee maketh a recantation this wayes publickly , he staineth his owne good name to free his neighbour .

Answ. A man is to respect his owne good name before his neighbours . He is to preferre his owne good name to the good name of his neighbour , if he and his neighbour be in an equall case ; but in this case the slanderer hath lost his good name , and possesseth it unjustly ; but the good name justly belongeth to him who is slandered and defamed ; and by all law conditio possidentis est potior , hee that is in possession hath the best right .

A foure fold restitution , in curing , cessation , shame , and smart . If hee had done wrong to his neighbours person and hurt him , then he was bound to give him curationem & cessationem . Exod. 21.19 . that is , to satisfie the Chirurgian for curing of him , and to give him so much as hee might have gained all the time ; and the Iewes adde , that he was to pay besides for his shame , and for his smart . If a man had hurt a slave in Israel , whom satisfied he for curing of him ? the Chirurgian ; whom satisfied hee for his cessation ? his master , because hee wrought to him ; whom satisfied he for his paine ? himselfe ; whom satisfied hee for his credit ? no body ; because hee was but a slave and capable of no credit . A difference betwixt the restitution to a free man in Israel , and a slave and a woman . If a man had hurt a free man in Israel , he satisfied the Chirurgian for this curing , and he satisfied himselfe for three things ; for his shame , for his paine , and for his cessation . If a man had hurt the wife of an Israelite , he satisfied the Chirurgian for curing of her , hee satisfied her husband for her cessation , he satisfied herselfe for her paine , and for her shame : he satisfied a part to her husband , and a part to her selfe , because it tended to the discredit of them both : but the civill law said , Homo liber nullae pretio estimari potest , Iuxta g●ossam , qua quaest. si quis ff. ad l. hee that hurteth a free man , by the law he is bound Ad cessationem & curationem ; but if hee hath made any deformity or scarre in his body , hee could make no satisfaction for that , Corpus enim liberum nullam recipit aestimationem , saith the Law. But if a man should make a starre or a blemish in a slave , there may be a recomtaken for that , for as there is a great difference to hurt man in his face , and to hurt him in the foote , so there is as great a difference betwixt a free man and a slave , and therefore the Greekes call slaves 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their masters feet .

As satisfaction is to be made for wrongs done , A threefold restitution in things stolne . so is restitution for things stolne or taken away by fraud , and here restitution is made , when it is idem numero , specie , vel aequivalens .

First , hee is to restore idem numero , the selfe same thing , if it be extant , and not perished , and if it be worse he is bound to make it good , and if it be not extant , then to restore it idem specie , and if that will not satisfie , hee is bound to give aequivalens , the worth of the thing . Lands within prescription , the lands are to be restored , but not the gaine .

In restitution this rule also must be observed . Lands which prescribe not are to be restored , 2. King. 8. the widdow being away from her land seven yeares , in the time of famine amongst the Philistims , she came home at the end of seaven yeares , and the king commanded to restore to her all that were hers , and the fruit of the field since she left the land : so that if it be a thing fruitful , which is withholden , it must be restored with the fruits of it , these charges should only be deduced which were bestowed in gathering in these fruits ; but if the thing be not fruitfull of it selfe , and yet it hath beene kept backe from the owner for a time , and hee who withheld it , hath made some gaine by it , hee is not bound in that case to make restitution of the gaine which he hath gotten by it : Example , a theefe hath a chaine , and hath made some gaine by it , hee is bound to restore the chaine backe againe , but not the gaine ; So the biting usurer is bound to give backe the money , but not the gaine .

Things sinfull given by the owner , the receiver w●s not to render it back againe . Things which are not to be restored , Id quod datur propter delictum non est restituendum : if it be a sinne both upon the part of the giver , and the receiver ; the receiver is not bound to give it backe againe : when Iuda gave his staffe and signet to Tamar to lie with her , it was a sinne upon his part to give them , and a sinne upon her part to receive them , therefore she was not bound to give them backe againe to Iudah , but they were to be given to the poore , for it was not lawfull for her to keepe them to herselfe : when the Scribes gave thirty pieces of silver to Iudas to betray Christ , Iudas tooke the money , but hee repented and cast it backe againe , but they would not take it to put it in their treasury .

Things lawfull given by the owner , the receiver is bound to restore it backe againe . But if it be lawfull upon the part of the giver , and not upon the part of the receiver , then the receiver is to give it backe , and to make restitution to the giver . Salomon saith , Buy wisedome , and sell it not , Prov. 10. It is lawfull for a man to come to a Iudge , and to offer him money to doe him justice , and to expide his cause ; yet it is not lawfull for the Iudge to take it ; and if hee did take it , he was bound to make restitution .

Thirdly , to whom restitution is to be made .

Zacheus saith , whomsoever I have damnified , to him I will make restitution : & if he be dead , then he is bound by the law to make restitution to the next kinsman , In what case restitution is to be made to the dead . Num. 5.6 , 7. and if he have no kinsman , to give it to the poore . Naomi said to Ruth her daughter in law , Blessed be the the Lord , who hath not left off his kindenesse to the living and to the dead ; Ruth . 1. that is , to the posterity of the dead .

What if those from whom Zacheus had taken by false accusation , Quest. had had no children to whom they should make restitution ; might hee then have given this fourefold to the poore , as almes ?

No , for in this case it was just debt to the poore , Answ. That which is just debt a man is not to make almes of it . and not almes , Ista communicatio non est gratuita , sed ex justitia debetur ; it was not a free gift here , but a thing that belonged justly to them , for the poore in this case succeed to the children , and a man may not make almes of that which is just debt : this was proper to the poore , therefore hee could not giue it as almes , and this was the bragge of the Pharisee , Luc. 18.12 . Do decimas , I give tithes of all that I possesse , Why almes and justice , hath both one name . he made a gift of that hee was to pay . Almes in the Syriacke is called justice , Matt. 6.1 . When thou doest thy justice , that is , thine almes : the reason of this is , because almes is a fruit of justice , and not of oppression ; the poore would have beene here as heires , and this would have beene due to them : but if he had given any thing besides to them , that had beene almes .

Fourthly , how much is to be restored ; The measure of the restitution . Moses law appointed not so great a punishment for him that stole money , or household stuffe ; as for him who stole sheepe or oxen , for there are some evils considered in themselves , although they be lesse , yet they doe greater hurt to the commonwealth , then these that are greater , and some sinnes are committed with a greater facility then others ; as it is easier to steale sheepe or oxen then money , because money is more closely kept ; now neat and sheepe are more necessary for the life of man then money , and sheepe and oxen were the sacrifices which were offered unto the Lord , and therefore no marvell although there was a greater punishment inflicted for stealing of them then for stealing of other things .

Why did the Lord command five oxen to be restored Quest. for one , and but foure sheepe to be restored for one .

Answ. Because it was a greater boldnesse to steale oxen , then sheepe , and lesse necessity to steale one oxe , then a sheepe ; The difference betwixt the restitution of oxen and sheepe . for a man perchance might steale a sheepe in necessity to satisfie him and his family , but not an oxe to satisffe him and his family . Againe , the oxe was the beast that was most necessary for them , and therefore hee who stole an oxe was more severely punished : therefore the Greekes when they would praise a thing , they put 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to it , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a faire child , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a faire figge .

Quest. What was the reason when a thing was stolne , if it was found with the man , he was not fined in so much , as if it had beene killed or sold .

According to the nature of the theft the punishment is to be measured . The reason of this was , when the theefe went on in his sinne , the punishment was enlarged , Zacheus stinted himselfe to fourefold , not by vertue of Moses law , for he was but a heathen , and a publican ; but because he knew not certainly how much was due to every one , he will rather give more then lesse . So David , 2. Sam. 12.5 . saith , hee will restore the lambe fourefold , but in the originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is Arbangtaijm , bis quatuor , twice so much as is commanded in the law , Exod. 21.27 . for the Hebrewes double in the duall number untill they come to seaven .

An example of Zaccheus restitution . And he will give the halfe of his goods to the poore . Let us put this case : Zacheus had in his stocke an hundred thousand pounds , he taketh of this ten thousand from the poore , and bindeth himselfe to give backe to them whom he had defrauded fourefold , this would have amounted to fortie thousand pound , there remaines behinde sixtie thousand pound in the stocke , the halfe of this hee giveth to the poore , and now remaineth thirtie thousand in the stocke , and then he saith , the rest which is behinde is mine owne .

Fiftly , in what order restitution is to be made .

Where there is sufficient to satisfie all , then certaine debts are to be payed before uncertaine . If there be not sufficient to satisfie all , and the creditors be equall , then restitution pro rato is to be made ; To whom chiefly restitution is first to be made . and if they be not equall , then the poore is first to be satisfied , and if there be nothing to satisfie , then there must be a willing minde . The Schoolemen observe very well , that there is Necessitas praecepti , & necessitas medij , Necessitas Pracepti . Medij . where the precept binds , and the meanes cannot be had , then the Lord accounteth that obedience to the precept when there is a willing minde : Example , The meanes are sometime an accomplishment of the precept . The Lord commandeth every Christian man to receive the Sacrament , the Christian is taken captive amongst the Turkes , so that he cannot come to the Sacrament , in this case the Lord doth accept his desire for the deed . So if a man be willing to pay that which he is bound to pay , necessitate praecepti , albeit the meanes faile , the Lord accepteth his will for the deed in this case , and reputeth him obedient to his Commandement .

Lastly , when restitution is to be made .

Zacheus restored at that time when Christ spake to him , he left it not to be done by his heires , There is no delay to be made in restitution . but hee payed it himselfe , hee saith not dabo , I shall give it , but do , I give it in the present time , while this impetus spiritus was upon him , at the same time hee will restore ; for this inflatus spiritus is soone quenched , while Christ standeth by he payeth it . Exod. 22.26 . Restore thy neighbours raiment in which his skin sleepeth , before the Sun go down ; so the cloathes that he weareth ; in the morning before the Sun rise . Abimelech rose up earely in the morning to restore Sara to Abraham . Gen. 20.8 . Lev. 6.5 . The Lord commanded , that when a man made restitution he should give the principal , & adde a fifth part more to it , & give it to him , to whom it appertained , & the time is set downe , in the day of his trespasse offering , hee was not then to deferre it . Prov. 3.28 . Say not come againe to morrow ; hee is bound presently to restore if hee have meanes , and if hee may doe it without the losse of his credit , if the sinne be secret , or without the overthrow of his familie , he is not to make restitution presently , unlesse he be in as great necessity to whom restitution is to be made ; and last , hee who hath stolne any thing secretly , and cannot make restitution without discovery of himselfe , hee is not to give it himselfe , but by another , to save his credit .

The conclusion of this is , If thou make restitution thou shalt be the child of Abraham , Conclusion . and salvation shall come to thy house ; thou shalt not overthrow thine house by this meane , but build it , but otherwise , thou and thy money shall perish together , and Thy children shall flatter the poore for bread , as Iob saith , Iob. 27.

Commandement . IX .

EXERCITAT I. That a Judge may be a false witnesse . Exod. 20.16 . Thou shalt not beare false witnesse against thy neighbour .

THis Commandement is broken either in judgement or out of judgement .

The persons who concurre in judgement are first , the Iudge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Index . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dominus Iudicij . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Filius iudicij 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Debitor . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ad●ocatus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Viri litis vel contentionum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adversarij Five sorts of person ; may heare false witnesse in judgement . and hee is first called by the Hebrewes ; Shophet . Secondly , bagnal mishphat , he that hath his cause to be tryed before the Iudge . Thirdly , Ben Dina , filius judicij , the guilty person , and hee is called also chobhel , debitor , or creditor . Fourthly , the witnesses . Fiftly , melitz , the advocate . The parties who were tryed in judgement , were called anshe ribhoth , virilitis , vel adversarij , all these may beare false witnesse in judgement .

First , the Iudge may be a false witnesse ; the Iudge is bound to doe two things , Iustice , and Iudgement . Hee is bound to do Iustice , that is , to protect the innocent , & to deliver them from oppression . Iob. 29.17 . I brake the jawes of the wicked , and pluckt the spoyle out of his teeth . The Iudge may pervert two things , justice , and judgement . A good Iudge should doe as David did , who smote the lion and tooke the lambe out of his mouth , 1. Sam. 17.35 . but Saul reserved Agag the wolfe that he might kill the lambes , 1 Sam. 15.9 .

The second part of the Iudge dutie is , to doe judgement , that is , to punish the wicked : and that hee may performe this dutie rightly , An upright judge is to doe two things . hee must proceed two wayes , either per scrutinium , by searching out the matter diligently if there be no witnesses , Iob. 29.16 . The cause which I knew not I searched out , a Iudge should digge through the wall to finde out abominations , as Ezekiel did , Ezek. 8.8 . Secondly , if hee would judge rightly , hee must trye out the truth per testes .

First , a Iudge , who is the Lords deputie must study to imitate the Lord who is the great Iudge of the world who cannot doe wrong : A Iudge must incline to neither hand . Gen. 18.25 . he must not incline more to the one part then to the other , untill hee have tryed the cause ; and as the Arithmeticall midst is equally distant from both the extremes , so must the Iudge stand neutrally affected to both the parties , and encline neither to the one , nor to the other : and as the tongue of the balance standeth equally to both the scales , so must the Iudge to both the parties , and the Hebrewes observe , that osnaijm is both called the eares , and a paire of ballances , for even as the tongue of the balance standeth as a judge betwixt the two scales , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aures . Bilances . and enclineth to neither of them , untill the weight be laid into the scales , so should the eares of the Iudge stand equally affected to both the parties untill hee heare their reasons .

Secondly , the great Iudge of the world enquireth before hee judgeth , he will come downe and see whether they have done altogether according to the crie of the sinne , A Iudge must enquire before he judge . Gen. 18.21 . Licet sint Deo aperta , non tamen punivit audita , sed visa , albeit nothing be hid from God , for all things are naked before him , Heb. 4. yet hee punished not those things which hee heard onely , but what he saw . And the councell of Lateran advised Iudges to learne of God himselfe to trie and examine :

Thirdly , A Iudge must not judge rashly . the great Iudge of the world judgeth not rashly ; temeritie and inconsideratenesse are principall motives to make a Iudge erre in judgment , as we see in the case of Davids judging betwixt Mephiboseth and Ziba : First , David promised and swore that he would bee a friend to Ionathan . 1. Sam. 19. and remembring his oath , he gave his lands to his sonne Mephiboseth ; yet by the false accusations of Ziba , and Davids surmising , that Mephiboseth affected the kingdome , hee will give the whole lands of Mephiboseth to Ziba ; and which is more , when hee knew the truth , and saw the treachery of Ziba ; yet hee would not recall his former sentence , but said , Why speakest thou any more of thy matters ? I have said , thou and Ziba divide the land . 2. Sam. 19.29 . not unlike unto Pilate who said , quod scripsi scripsi , & which is worst of all ; he admitted Ziba to be one of his courtiours ; albeit , he was such a notable lyar and a seditious man , and deserved rather death then preferment .

But it may be said that David in such a doubtfull case did wisely , Obj. Davids rash iudgement seemes to be excused . in bidding them divide the inheritance betwixt them , as Salomon bid them divide the children betwixt the women ; for if David had given all to Mephiboseth , this might have beene thought a meanes to have puffed him up the more to affect the kingdome ; but taking the halfe of the land from him , hee clippeth his wings ; and Salomon knew by the answere of the woman when she bad give the whole child , not parted , that she was the mother of the child . So when Mephiboseth biddeth Ziba take all , by this it might have beene gathered that he was to affect the kingdome , not being content with so little a portion ; and as Salomon suspected that Adonijah affected the kingdome , because hee would have married Abishag : so might David have suspected Mephiboseth to affect the kingdome , because he was not content with the halfe of the inheritance .

Answ. David erred in rash judgement . But David being wise according to the wisedome of an Angell of God , 2. Sam. 14.20 . he should not have believed the slanderous reports of Ziba , his charitie rather should have led him , when hee heard good Mephiboseth renounce all because of the Kings safe returne , and that hee would give Ziba the whole inheritance , to be of another judgement ; that Mephiboseth being a lame creature and a dead dogge ( as hee called himselfe ) affected not the kingdome . There was great temeritie and rashnesse in David , giving out judgement here .

Moses was ignorant of foure causes which he was to consult with the Lord for . There were four causes which came before Moses , the first of those who were uncleane by touching the dead , and might not eate the Passeover upon the fourteenth day of the first moneth . Num. 9.6 . in this case , because he was ignorant of it , he said , Stand still , and I will heare what the Lord will command concerning you .

The second cause was that concerning the daughters of Zelophehad who did sue for an inheritance , because Moses was ignorant of that cause , therefore he brought it before the Lord . Num. 27.5 .

The third cause was of him who blasphemed the name of God ; because he was ignorant of this , he put him in ward that the minde of the Lord might be shewed them . Levit. 24.12 .

The fourth cause which came before him was this , what should bee done with him who gathered sticks upon the Sabbath day ; because he was ignorant of this cause , therefore they put him ward , because it was not declared what should bee done to him . This should teach Iudges not to proceed rashly in judgement , but to learne of Moses to aske the Lord , & to know his minde before they give out sentence .

Fourthly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ioh. 3.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iud. vers . 16. A iudge should not bee an accepter of persone . the great Iudge of the world accepteth not persons in judgement , he judgeth not according to the judgement of the eyes , that is , he looketh not to the outward appearance of things . When Samuel saw Eliab , a man of tall stature ; he said , Surely the Lords annoynted is before me , but the Lord said to Samuel , The Lord seeth not as man seeth , for man looketh on the outward appearance , but the Lord looketh on the heart , He hath not eyes of flesh . Iob. 10.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quorum ius purum est a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lex eorum & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 purum . A Iudge should looke as neere to the cause as he can , that he bee not an accepter of persons ; a Iudge is called detabhraja . Dan. 3.2 . because he should administer pure justice .

Iudges administer not pure justice when they respect the persons of men .

The word person here is taken for any thing which the Iudges respect , besides the cause .

First , person is taken for a mans riches . Iam 2.3 . Acception of persons considered diverse wayes Librare justitiam . Psal. 58.2 . The ballance should be equall making no difference betwixt lead and gold . For if there come into your assembly a man with a gold ring , in goodly apparrell , and there come in also a poore man in vile rayment , and if ye have respect to him that weareth the gay cloathing , and say unto him sit thou here in a good place : and say to the poore , stand thou there , or sit here under my footstoole ; are ye not then partiall in your selves , and become Iudges of evill thoughts ? here person is taken for riches . When a Iudge considereth a man onely , because hee is rich ; then he accepteth his person .

There is nothing that corrupteth a Iudge sooner then bribes . Deut. 16.19 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 For a gift blindeth the eyes of the wise , and Exod. 23.8 . it blindeth the eyes of Pikhhim , those who see and have their eyes open ; albeit , if they saw never so well , these bribes will draw on some scales upon their eyes ; there is nothing more tender than the eye , nor may be more easily hurt ; a little dust blindeth it ; but when once it hath drawne on a catarack , it becommeth senselesse , and yee may thrust any thing into it , yet it will not feele . A Iudge then who is the eye of the civill body should take heed that this light bee not blemished , if hee acquaint himselfe to take bribes and become Ish terumoth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vir oblationum passive , qui recipit non qui offert oblationes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one that receiveth gifts , Then he overthroweth the land . Prov. 29.4 . Gifts blinde the eyes . Deut. 16.19 . Iagnaver , it is the same word which is used when they tooke Zedekias ; and pulled out his eyes out of his head . 2. King. 25.7 . Bribes doe not onely blinde the eyes of the Iudge , but pull out the eyes out of his head ; this Iude vers. 11. calleth deceptio mercedis , Esay . 33.15 . and hee that shaketh his hands from holding of bribes , he shall dwell on high , his place of defence shall be the munition of rocks ; Poverty and riches great enemies to iudgement . bread shall be given him , his water shall be sure . Wise men have not thought poor men fit to be judges , for poverty is a great tentation to corruption . Prov. 30.8 . Give me not too little , lest I be poore and steale , therefore Esay . 3.7 . he considered well who said , There is neither bread nor cloathing in my house , therefore make me not a ruler of the people . But they are more wretched that are rich , and yet cannot bee satisfied , Valerius Max. lib. 6.14 . but grinde the faces of the poore . When Servius Sulpitius Galba , and Aurelius the Consul did strive in the Senate , which of them should be sent into Spaine against Viriatum , the Senatours differing among themselves , and waiting which way Scipio would incline ; he said , I give my voice that neither of them be sent ; his reason was , alter nihil habet , alteri nihil sat est : So he judged that it was as dangerous to put the government in the hands of a rich wretch , as into the hands of a poore man . Samuel purged himselfe of this vice of avarice . 1. Sam. 12.3 . Of whose hand have I received any bribe to blinde mine eyes therewith ? Ioshua was farre from this sinne of avarice , when hee had divided the whole land amongst the tribes , then the children of Israel gave him an inheritance amongst them . Iosh. 19.49 . he was so farre from covetousnesse , that he tooke nothing to himselfe .

Secondly person is taken for a mans stature and comlinesse . The word person taken for a mans stature . 1. Sam. 16.7 . When a Iudge hath regard to a man , because hee is a comelie person , Plutarchus 1. Rhet. in Hyperide . then he is an excepter of persons : Phrene the whoore being condemned , one Hyperides her advocate opened the breasts of Phrene , which moved the Iudges to pittie her , this was an acceptation of persons .

Thirdly , person is taken for the countrey . Act. 10.34 . The word person taken for the countrey . Of a truth I perceive that God is no accepter of persons , but in every nation , he that feareth him and worketh righteousnesse , is accepted with him . When a Iudge hath respect to a man , because he is his countrey man , then he is an accepter of persons . In that judicatory of Athens , Areopagus or mars streete , they sate in a darke place that they might neither see nor discern who was their friend or foe , rich or poore , their countrey man or stanger , but onely looked to the cause ; and there was given in before them T. C. contra D. C. So the Iudges in Egypt were painted without hands and blind , to signifie that he should judge truely . Esay 11.4 . and He shall not judge according to the sight of his eyes .

If a Iudge pronounce false sentence for feare , as Pilate did ; If thou let him goe thou art not Caesars friend . So for favour , as Herod to please the people , beheaded Iohn . Act. 11. So for hatred , Achab said , I hate Micaiah . 1. King. 22. therefore Put this fellow in prison , and feed him with bread of affliction and water of affliction . Vers . 27. all these are by respects , and the Iudge is an accepter of persons when he looketh to any of these , this is to turne judgement into gall , and the fruit of righteousnesse into wormewood ; that is , they turne judgement into bitternesse . See Lament. 3.15 . When the Scribes and Pharisees condemned Christ to die , see how they wrest judgement and turne it into wormewood : The law is that the blasphemer should die the death . Levit. 24.16 . but they adde this that they had a law , and by their law he should die the death ; because he had made himselfe the sonne of God. Ioh. 19.7 . hee was the sonne of God , and therefore the law-giver , then hee brake not the law ; they mis apply the breach of the law to him , and they say that he should die according to their law ; this was not Gods law , it was usuall to the Iewes to speake doubtfully : therefore Vzziel said , Qui perplexe loqui potest , bene ; si non taceat . If a man can speake doubtfully , that is well , but if hee cannot ; let him hold his peace .

Conclusion . The conclusion of this is : where the law faileth , the land must goe to decay . Habak. 1.4 . Defluit lex , it is a speech borrowed from the pulse of man . Iacobs heart failed within him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vajapag libbo . Gen. 45.26 . where the motion of the heart or pulse groweth weake or ceaseth , in great joy or great feare , the naturall heat being then dispersed , it hurteth the body , and as wee trie the constitution of a mans body by the pulse , if the pulse stirre not at all , then he is dead ; if it stirre but slowly then he is weake , but if it keepe an equall stroke , then hee is in a good constitution . So the law is the pulse of the common wealth , if it stirre not at all , then the commonwealth is dead : if it have but small motion , then the common-wealth is weake ; but if the law keepe an equall course , then the common-wealth is in a good constitution .

EXERCITAT . II. Against false witnesses . Commandement IX . Deut. 19.18 . If the witnesse be a false witnesse that testifies falsely against his brother , then shall he doe unto him as he thought to have done to his brother .

A false witnesse is the second person , A false witnesse is next to the Iudge who doth corrupt judgement . who corrupteth the judgement , and maketh the Iudge to pronounce a false sentence . First , let us consider the necessity of these witnesses ; Secondly , what witnesses ; Thirdly , how many witnesses the Lord would have for the tryall of a cause ; and fourthly , when they should speake and testifie .

First , for the necessity of these witnesses : If God sate in every judicatorie as hee sate in the first iudicatory , when hee iudged Adam and Eva , then there needed no witnesses , for all things are naked before him , but because God hath withdrawne himself , and hath substitute Iudges in his place who know not all things ; therefore hee hath appointed witnesses to give evidence to the Iudges .

Secondly , What manner of witnes should be admitted . what sort of men those witnesses should be ; they should be first , men of knowledge ; and secondly faithfull witnesses ; and thirdly , they should agree in their testimonies . First , for their knowledge ; they must heare and see . 1. Ioh. 1.3 . That which wee have seene and heard , declare we unto you . Witnesses can have no knowledge but by hearing and seeing ; but Christ shall not iudge after the sight of his eyes , neither reprove prove after the hearing of his eares . Esay . 11.3 . and Salomon saith , that A false witnesse shall perish , but he that heareth , speaketh constantly . Prov. 21.28 . In the Talmud the tryall of the witnesses is set downe , how they tryed them by seaven demands : First , qua septimana Iubilaei factum est ; in what weeke of the Iubile did this fall out ? Secondly , qua hebdomade annali , in what weeke of the yeare ? Thirdly , quali septem inter singulos Iubilaeos interfluente , that is , in which of the Sevenths in the Iubile did this fall out ? Fourthly , quo die mensis , what day of the moneth ? Fiftly , what day of the weeke ? Sixtly , at what houre ? and Seventhly , in what place did such a thing fall out .

Secondly , the witnesses should bee faithfull . Revel. 3.14 . These things saith the Amen , the faithfull and true witnesse . Prov. 14.5 . A faithfull witnesse will not flie ; If he bee a true witnesse indeed , Multa dicuntur in Scripturis juxta opinionem estimantium illo tempore . Ioh. 8.28 . non introierunt in pratorium nò ipsi contaminarentur , id est , ut ipsi existmabant . S●● Ier. 28.1 . Hananiah dicitur propheta , cum tamen Pseudopropheta . or reputed to bee a true witnesse , he may be admitted . Esay . 8.2 . Vrijah is called a faithfull witnesse , who was in effect an idolater ; yet because he was reputed to be a faithfull man among the people ; therefore he is called a faithfull witnesse . The nearer that men approach to the Lord , their greater care should be to speak the truth . Rom. 9.1 . I say the truth in Christ , I lie not . So it is the greatest sinne to lie to the Holy Ghost . Act. 4.3 . It is a greater sinne for a Preacher to be a false witnesse , then for another witnesse in a civill court ; because he draweth neare to God. 1. Cor. 15.14 . If Christ be not risen , then is our preaching in vaine , and wee are found false witnesses of God. So to wrest the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Pet. 3.16 . It is a speech borrowed from those , who put a man upon the rack , and make him speake that which hee never thought . So unstable soules when they wrest the Scriptures to draw out a sense out of them which they never meant . It is a greater sinne to witnesse a falshood in iudgement , then out of judgement , because they draw nearer to the Lord , such were those false witnesses , who testified against Christ , and wrested his words . Christ said not , destruam , as they alleaged ; neither , Dei templum ; neither , possum illud redintegrare , but onely this , Destroy this temple , and in three dayes it shall be built up againe . Ioh. 2. So that one word being changed , the sense may be perverted , Prov. 17.9 . Hee that repeateth a matter , separateth friends ; that is , hee that repeateth a matter changing somthing in it , or not keeping the words , interpret them maliciously , these were not admitted to be witnesses ; some propter culpam , as the infamous : secondly , for defect of judgement , as fooles and children : thirdly , propter affectum , as friends and enemies : fourthly , for their condition , and estate , as the poore and servants : fiftly , for their sexe , as women : sixtly , for their calling , as usurers and publicans : and the Iewes added seventhly dove-sellers , as infamous , because they taught doves miphriche jonin , they taught the doves to flie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and to carry their messages , which was a divination which they used when Satan was the carrier , therefore they hated dove-sellers , and admitted them not as winesses .

Thirdly , witnesses must not onely be men of knowledge and faithfull , but they must agree in witnessing , and jumpe together in their testimonies ; otherwise their testimonies do not prove : they should be non solum testes , sed contestes , and these three agree in one , 1. Ioh. 5.7 . Marke saith , that the testimonies of those who testified against Christ were not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they agreed not together , and thus much for the conditions required in the witnesses .

Now followeth the third thing to be considered in the witnesses , and it is the number : The number of witnesses required in Iudge● mentm●●n● . At the mouth of two witnesses , or at the mouth of three witnesses shall the matter be established , Deut. 19.16 . In the great point of our salvation the Lord useth three witnesses in heaven , and three in earth to confirme our redemption : the three in heaven , are , The Father , the Word , and the holy Ghost , 1. Ioh. 5.7 . And so the three in earth are , The Spirit , the Water , and the Blood , and these three agree in one . So in the censures and admonitions of the Church , there must be two or three witnesses . 2 , Cor. 13.1 . This is the third time I am coming to you . In the mouth of two or three witnesses shall every word be established .

In civill judicatories some make this exception , one witnesse may suffice , if the matter questioned be to no mans hurt . A man is called in question whether hee be baptized or not : or whether hee bee married or not : one honest witnesse may serve to prove this , because it tendeth to no mans hurt .

Quest. Whether may the accuser be a witnesse or not ?

Answ. God in judgement , is both the Iudge , the Accuser , and the witnesse . Secondly , when hee appointed these judicatories , the witnesses were both accusers and witnesses , Deut. 17.6 . and Dan. 13. but afterward the Iudge , the accuser , and the witnesses were all distinguished ; when it is said , Ioh. 8.10 . Woman , where are those trine accusers ? the witnesses should have accused the woman , but they being convict in their owne conscience , went out one by one .

What time the witnesses are to beare witnesse . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lastly , the witnesses are bound to testifie when they are required by the Iudge , and if the matter require they are bound to testifie , albeit the Iudge aske them not : therefore guana , respondere , with the Hebrewe , signifieth as well to answer to the matter , as to the Iudge , and so Christ is said to answer when no man asked him : So 1. Sam. 11.17 . To answer is to answer according to ones desire , Eccles. 10.19 . Money answereth to all things , That is , to every mans desire : to answer then is to speake when time and cause requireth . When a cause requireth , a witnesse is bound to answer to deliver the innocent , Prov. 24.11 . and A true witnesse delivereth soules , Prov. 14.25 . They knew mee from the beginning , if they would testifie , Act. 26.5 .

Because the chiefe part of judgement dependeth upon the witnesses , The witnesses were to do sundry things against the guilty . therefore under the law the witnesses did sundry things in the execution of the guilty . First they layd their hands upon him , to signifie that they devolved all the guilt upon his owne head , and that hee did die for his owne fault , hence is that phrase , His mischiefe shall returne upon his owne head . Psal. 7.16 . therefore a mans condemnation is expressed by laying on hands upon his head , Heb. 10.29 . Of how much sorer punishment suppose ye shall he be thought worthy : in the Syriacke it is expressed by laying on the hands upon the head ; hee alludeth to the custome under the law , where the witnesses laid their hands upon the head of him who was to be stoned , Levit. 24.15 . and the Greekes say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Latines say , Quod illorum capiti sit .

The second thing which the witnesses did under the law , they stoned the guilty man ; and before they stoned him , they laid aside their upper garments , that they might be the more fit to throw stones at him , Act. 7.58 . They cast him out of the city and stoned him , and the witnesses laid downe their cloathes at a young mans feet , whose name was Saul , and after the witnesses threw stones at him . Lastly the people stoned him , to signifie that the guiltinesse of that person might not defile the land : and also for their detestation of the crime .

Ministers have a speciall priviledge in judgement , 1. Tim. 5.19 . Against an Elder receive not an accusation , but before two or three witnesses ; that is , they must be testes assistentes , before any accusation be intended against them : against another , an accusation may be intended , if the accuser will binde himselfe to follow the accusation of him whom he accused : but a minister hath a greater priviledge , that it must be knowne before hand , whether there be two or three witnesses , to prove this accusation against him , before ever his name be called in question . The reason why the Lord would have them ready to testifie , Why the Lord would have present witnesses , when the Ministers or Elders are accused . was this ; the Lord hath a great care and respect to his Gospell , and hath put this treasure in earthly vessels ; first , hee will have no man to touch them , or do them any harme , Psalm . 105.15 . Secondly , hee will have maintenance given to them , that they may be incouraged in the law of the Lord , 2. Chron. 21.4 . Thirdly , hee hath a great care of their credit and good name , for if the accusation were not followed presently , then the Elder all this time lay under the slander , and the accuser was , the conquerer ; David speaking of God , Psalm . 51.4 . saith , That thou maist be justified when thou speakest , A difference betwixt these , to overcome in judgement , and to be cleare . and be cleare when thou judgest , that is , when thou art judged and called in question by men , but Paul citing the place , Rom. 3.4 . That thou maist overcome when thou art judged ; why doth hee put overcome , for pure or cleare ? because none overcometh in judgement but hee that is pure or cleare , now all the while that the Elder lyeth under the slander hee is judged impure , and the accuser overcometh . But when the matter is put to a tryall , the Elder is found cleare and pure , and overcometh , and the accuser is overcome and blotted . Here wee see the necessity of present witnesses , that the Elders good name lie not under such a blot , and that hee make not the Gospell to be evill spoken of , as the sonnes of Eli did ; who made the sacrifices to be abhorred .

And there is great necessity why the Lord should have such a care of the minister , for it hath beene still the policy of the devill to blot their good name . See it in the example of Narcissus bishop of Ierusalem , and Athanasius , and sundry others .

The consectaries that follow upon this , are first , that Consect . 1 preachers should preserve their good name as the apple of their eye .

Secondly , that Magistrates should be more unwilling Consect . 2 to call them in question then others .

Thirdly , that God will not exempt his Elders from Consect . 3 tryall , as the Pope would his Clergie .

The conclusion of this is , Conclusion . all evidence dependeth upon the witnesses in judgement , therefore the witnesses should be most carefull to testifie the truth ; they stand before the Lord , Deut. 19.17 . The witnesses stand in the Lords presence . Testes sistent se coram Iehovah , if they testifie an untruth , they lie in the presence of God ; so they testifie against the innocent parties , and they are the cause of their death ; such were the false witnesses who testified against Naboth , 1. King. 21.13 . and Doeg against David and Ahimelech the Priest . 1. Sam. 22.9 . and such was Ziba against Mephiboseth , 2. Sam. 16.3 . and Vriah against Ieremie , Ierem. 27.17 . the witnesses against Christ , Matt. 26.61 . and they who witnessed against Steven , Act. 6.13 .

EXERCITAT . III. Against equivocation . Commandement . IX . Psal. 15.2 . Hee that speaketh the truth in his heart .

WHen a man that is called in question answereth by equivocation , then it is a breach of this Commandement in judgement .

Two sorts of equivocation . There are two sorts of equivocation , the first is called Logicall , the second is , when men equivocate by mentall reservation .

Aequivocatio Logica . Mentalis Logicall equivocation is this , when a speech doth carry a double sense , or may be construed two wayes : Example , What logicall equivocation is . The head of the butler shall be lift up , and the head of the baker shall be lift up , Gen. 40. to lift up here is a logicall equivocation , for sometimes it signifieth to exalt a man to honour , as the butler was ; and sometimes to hang up a man , as the baker was . So , Let the dead bury their dead , Luc. 9.60 . this is a logicall equivocation in speech , that is , let them who are spiritually dead bury those who are naturally dead . So Matt. 7.1 . Iudge not , that yee be not judged , Iudicium Libertatis . Potestatis . this word judging is taken two wayes . The first is Iudicium libertatis , the second is Iudicium potestatis .

When logicall equivocation is lawfull . Logicall equivocation is lawfull , when it is used to convince senslesse sinners , who will not beleeve the truth when it is plainly told them . Example : Ezek. 12.13 . The Lord threatned that hee would bring Zedekiah king of Iudah into the land of Chaldea , and that he should die there , and yet never see it . Why doth the Lord set downe this speech so mystically unto him ? because this perfidious king would not beleeve the truth when it was plainly told him , hee died in Babel and yet hee never saw it , because his eyes were picked out at Riblah .

Example 2. 2. King. 8.10 . A twofold equivocation logicall , in pointing , and words or speecies . And Elisha said unto Hasael , goe and say unto him , thou maist certainly recover , howbeit the Lord hath shewed mee thou shalt certainly die : this is a logicall equivocation , first in pointing , and then in the words . In pointing leh emur lo chaje tohje , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here is a double reading , the marginall , and the text reading : the marginall reading thus , Say unto him , thou maist certainly recover , albeit the Lord hath shewed mee that he shall surely die . The new translation followeth this reading : the text reading is thus , Goe tell him hee shall not live , because the Lord hath shewed me he shall certainly dye . In the first reading it is set downe indefinitely , he may live or not live , because the disease was not deadly : but in the second reading it is set downe definitely , because the Lord said he should die . The Hebrewes observe , Regula Hebraeorum . that when a negative is set downe before two verbes comming from the same root , When the note of negation denies , and when it is indefinite . then commonly it denyeth doubtfully , as when the serpent said to Eva non moriendo morieru ; perhaps ye may die , and perhaps ye may not die , Gen. 3. but when the note of denyall is set betwixt the two verbes , then it certainly denyeth , as moriendo non morieris Ye shall not dye at all ; the note was set before both the verbes in Satans speech , and therefore it is but doubtfully denyed . The text againe may be read two wayes , because of the accent , maccaph , which sometimes is euphonicus accentus , and sometimes syntacticus ; A twofold accent , euphonick & syntactick . if it be euphonicus accentus , then it is read this wayes without distinction ( for euphonia is not a note of distinction ) Abi dic ei , non vivendo vives , as though there were not an accent here , but if maccaph be syntacticus accentus , then it is read with a distinction thus , Abi dic , non vivendo vives , here the rest is placed after dic , and Iunius followeth this reading .

This example is also an equivocation in speech . This is also an example of logicall equivocation in speech , Goe tell him he may live , although the Lord said hee should die ; if ye respect his sicknesse , hee might live , for it was not deadly , yet the Lord said hee should die , respecting that which Hazael should doe unto him , for he did did cast a wet cloath upon him , and smothered him . Why the Lord set downe this speech so doubtfully ? because faithlesse Benhadad would not beleeve the truth when it was plainly told him .

Another example of logicall equivocation is this , I will joyne thee in affinity this day with one of the two . 1. Sam. 18.21 . which carryeth a double sense , either I will give the one of them this present day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or that day , that is , when thou bringest mee an hundreth foreskins of the Philistins .

Logicall equivocation when it is unlawfull . Logicall equivocation is not lawfull when it tendeth to deceive men : Gen. 3.5 . Ye shall be as gods , knowing good and evill ; this caryeth a double sense , first to know evill by contemplation ; A twofold knowledge , by contemplation , and by miserable experience . Secondly by wofull experience ; we know a fever in the first sense before ever wee feele it , but in the second sense wee know it when wee feele it burning us ; Act. 1. Now I know in verity , this was experimentall knowledge . In the first sense , we know the privation by the habite ; and in the second sense , we know the want of the habite by the privation . Logicall equivocation is then a sin , when it serveth either to pervert religion or justice ; but when the Lord useth it against wicked & senselesse sinners who will not beleeve the truth , when it is plainly told them , then it is no sinne .

The second sort of equivocation is by mentall reservation , Equivocation by mentall reservation . when a speech is patched up , and the one part is expressed , and the other part is reserved in the minde of the speaker ; and this is now called Iesuiticall equivocation , and they say that such a proposition , mixta ex mentali & vocali est legitima ; this kinde of equivocation is no wayes lawfull , for in a theologicall truth there must be an agreement betwixt the minde , the matter , and the tongue ; but here there is no agreement betwixt these three , for when a Iudge demandeth of a Priest , are you a Priest ? he answereth , I am not a Priest , when he knoweth certainely in his minde that hee is a Priest , and yet his tongue saith hee is not a Priest ; this is the most formall lie that can be made .

To cleare this the better , Simulare & dissimulare quid . wee must marke what it is simulare , and what it is dissimulare .

Simulare is to counterfeit that which is not in a man ; dissimulare is to dissemble , that which hee is bound to professe , and this is done sundry wayes . First , simulare vocationem . 1. King. 13.18 . Simulare vocationem . as when the old Prophet fained that hee had a commission from the Lord to the young Prophet to eate at Bethel . So when Zidkiah made hornes and said , So shalt thou push the Syrians untill thou have confounded them , 1. King. 22.11 . So the word Hithnabbi , impulit se ad prophetandum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is usually spoken of false Prophets , who fained that they had a calling from the Lord when they had none ; So the false Prophet that wore a rough gowne that hee might deceive the people . Zach. 13.4 . So , dissimulare vocationem ; Dissimulare vocationem . as Peter denyed that he was one of Christs Disciples .

Secondly , simulare professionem ; as Esth . 9. Simulare professionem . Many for feare became Iewes , the Seventy translate it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they were circumcised ; so the Sichemites when they circumcised themselves that they might obtaine Dina ; this was a counterfeit profession . So hypocrites when they make a shew of religion . Dissimulare professionem . So to dissimulate their profession as the Iewes did , who for feare of Antiochus persecution drew their prep●ce that they might not be knowne to bee Iewes ; and the Apostle meaneth of this , Art thou circumcised ? draw not thy prepuce . 1. Cor. 7.18 . Epiphanius calleth the instrument wherewith they drew their prepuce , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 traho .

Simulare conditionem . Thirdly , to simulate or dissimulate their condition or estate ; to simulate , as David before Achis did simulate and counterfeit that he was mad . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fictam actionem notat . Dissimulare conditionem . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui fingit se divitem . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qui fingit se pauperem . Simulare sexum . 1. Sam. 31. So 2. Sam. 13. Lie downe upon thy bed , and faine thy selfe to be sicke . So Prov. 13.7 . There is that maketh himselfe rich , yet hath nothing ; Iesh mithgnashar ; so to dissemble their condition or estate , there is that maketh himselfe poore , yet hath great riches ; Mithroshash , such was the dissimulation of the Gibeonites . Iosh 9.

Fourthly , to simulate or dissimulate their sexe ; to simulate , as when a woman putteth upon her a mans apparrell , to make men beleive that shee is a man. So to dissimulate their sexe , Dissimulare sexum . as when Sardanapalus put a womans apparrell upon him , and sate spinning amongst them .

When a Priest standeth before a Iudge and is examined ; First , he dissembleth his vocation , for he denyeth that hee is a Priest ; Secondly , hee dissembleth his profession , for hee is bound as a Christian to tell the truth , not onely in matters of faith , but also to answere to a civill truth , when it is demanded of him ; and as hee dissembleth , so doth hee simulate , wearing counterfeit apparrell ; simulating a courtier or some other laike man .

There are three things required in a truth . Truth is first , in the matter ; then in the minde ; and thirdly , in the tongue . It is first , in the matter as a simple truth , Veritas in Objecte . Subjecte . Signe . but as it is completa veritas , a full truth or falshood ; it is first , in our minde ; for our minde composeth & divideth first ; & as health is objective , first , in physick , but properly and formally in the man who is healed ; so although truth be first objective , in the simple object ; yet completa veritas , is first in the minde , and then in the word or writing ; verity is in the matter as in the object ; it is in the minde as in the subject ; and it is in the speech , as in the signe ; and there should bee an agreement betwixt all these three , the matter , the minde , and the tongue ; hence it is that the Scripture attributeth those things which are proper to the heart , to the tongue , because of the agreement that should bee betwixt them . Psal. 45. My tongue shall meditate on thy justice . So Act. 2. My tongue was glad , because the tongue expresseth the gladnesse of the heart . So Iosh. 1.8 . This booke of the law shall not depart out of thy mouth , but thou shalt meditate in it day and night . So Prov. 3.3 . Bind them about thy neck , and write them upon the table of thine heart ; First , verity must be in the heart , and then the words are framed in the throat ; therefore he saith , Bind them about thy neck , and then they come to the tongue .

This verity which is the conception of the minde is uttered two wayes ; either , per signum vocale , The conceptions of the minde uttered two wayes . by some other signe , whereby we expresse our minde , which is a kinde of speech , and therefore Salomon saith , Proverb. 6.13 . He speaketh with his feet , he teacheth with his fingers .

When one sent a messenger to Periander to aske him how hee could reigne so securely amongst his subjects , hee answered no other thing to the messengers , but brought them out to a field of ripe corne , and with his staffe beat off the eares of corne , which was as much in effect , as if hee had said , if thou would live securely amongst thy subjects , cut the heads from some of them .

To use signes that are arbitrary and not received amongst all nations , When people are deceived with signes common to all nations , yet it is not a lie . although hee bee deceived with whom thou hast to doe , it is not thy fault , neither is this deceit ; this kind of dissimulation the fathers call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : such was that stratagem of Ioshua when he fled from Hai ; So when the Romans cast bread into the campe of the enemies out of the Capitoll , Livium lib. 5. to make them beleive that they had plenty of victuals , although the enemies were deceived here , yet this was no fault in the Romans ; Haet signa usurpari possunt , quia non communi iustituto usurpata , that is , those signes may be used , because they are not generally received nor agreed upon by all people , but those things which are generally received amongst all people , as their speech , and writing , Hieroglyphicks , and such ; here if we speake one thing and meane another , this is a falshood .

When a man is deceived by an ambiguous word , it is not a li● . When a word hath many significations , and if that which a man conceiveth in his minde agreeth with one of the significations , hee maketh not a lie , although the man who heareth him , conceive it otherwise ; as when Christ said , Beware of the leaven of the Pharisees , although the Disciples tooke it for leaven indeed , yet it was not a lie ; and the superior may speake otherwayes then he thinketh , for tryall of the truth . Example , we have in Ioseph , who being the governour in Egypt , said , Ye are spies . Gen. 43. and then accused them of theft ; but the inferior may not answere so doubtfully to his superior .

The minde is expressed by answering to the question three wayes . Respondere ad diversum . ad idem . ad contrarium . We expresse our minde when we answere to a thing , either ad idem , ad diversum , vel ad contrarium . Example , when Abimelech asked Abraham , Is this woman thy wife ? If Abraham should have answered , she is my wife ; then he had answered , ad idem , and hee would not have made a lie . Secondly , when hee answere shee is my sister , here he answered ad diversum , and this was not a lie ; for this word sister is taken in a large sense amongst the Hebrewes ; and so a wife may bee called a sister Paul saith , Have wee not power to lead about a sister , a wife , as well as other Apostles . 1. Cor. 9.5 . and so sister is taken for one that is neare in kindred , as Sarah was to Abraham . Thirdly , if he had answered , she is not my wife ; then he had answered per contrarium , and had made a lie : So when a man uttereth his minde , per signum reale , A reall signe answereth to the minde three wayes . sometimes the signe answereth , ad idem ; sometimes ad diversum ; and sometimes ad contrarium ; it answereth ad idem ; when a man may gather at the first by the signe , that the party with whom hee hath to doe thinketh so , as hee demonstrateth by this signe . Example , when Esther fell downe before Ashuerus King of Persia , to petition him for the Iewes her countrey-men ; Ashuerus held out the scepter to her . Esth. 5.2 . here Esther knew by this signe that the King was minded to grant her petition , and the King answered ad idem , by this signe , to the petition of Esther .

Sometimes the signe is diversum , from that which a man thinketh when he maketh such a signe , this is not a reall lie ; because it is not contrary to his minde . Example , when Ioseph knew his brethren , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 altenum se finxir . he made himselfe strange to them , Vaijthnakker . Gen. 42.7 . this he did to trie them the better , but not for another end . So Ioshua and his army fained themselves to fly before the men of Ai. Iosh. 8. but this they did at the commandement of the Lord , for he allowed this stratagem , as may be seene Vers. 18. So Christ simulated that he would have gone farther , and not stay at Emaus all night . Luc. 24.28 . This simulation was not contrary to his minde , but diversum ; he simulated that hee would goe forward , that hee might make the Disciples to bee the more earnest with him to bid him stay ; and this simulation hath this tacite condition annexed to it , I will not stay at Emaus unlesse my Disciples bee very earnest with me to stay .

A Physitian hath a patient that cannot abide such physick as will cure him , Simile , the Physitian deludeth the senses of the patient , to make the patient beleive that it is some other thing ; here this signe is not contrary to the Physitians minde , for he mindeth to make this a signe to cure his patient : the signe is diversum here , but not contrarium ; but when the signe or the word is contrary to that which the minde thinketh , then it is a lie . Example , Psal. 18. Mendaciter se subijcient mihi , they shall yeeld fained obedience to me ; for when they made outward shewes of obedience to David , they thought no such thing in their heart . Iacob put the skins of goates upon his hands , and upon the smooth of his neck , and then hee said to his father ; A twofold lie in Iacob , in words and signes . I am Esau thy first borne . Gen. 27.19 . here was a double lie , a lie in words , and a lie in signe , both contrary to his minde . So 1. King. 14.5 . When the wife of Ieroboam fained herselfe to bee another woman , that she might deceive the Prophetes ; this was a reall lie contrary to her minde : for if the Prophet had demanded of her , art thou the wife of Ieroboam or not ? doubtlesse she would have answered I am not the wife of Ieroboam , but some other woman ; and so shee should have made a double lie , contrary to her minde , both in her apparrell , and in her speech .

When a Priest standeth before a Iudge cloathed in Scarlet , & with long haire , the Iudge demandeth of him , art thou a Priest ? he answereth , I am not a Priest ; this is a lie in words . Again , he maketh a reall lie in wearing such apparrell , that he may not be taken for a Priest , and so both the signes and words are contrary to his minde . And as the Lord said to Ahija the Prophet . 1. King. 14.5 . The wife of Ieroboam commeth to aske a thing of thee , and when shee commeth in shee shall faine her selfe to bee another woman , and the Prophet said unto her , why fainest thou thy selfe to be another woman . So the Lord saith to the Iudge , the man who standeth before thee , would faine himselfe not to be a Priest ; A difference betwixt reall and verball signes . but the Iudge may say unto him , why fainest thou thy selfe to be another man ?

We must put a difference betweene reall and verball signes , for words doe more indefinitely determine the minde of the speaker , than signes doe . Signes againe doe more confusedly and indeterminately expresse the minde , and therefore it is more lawfull to use the one rather than the other . Example , when a man upon the stage putteth on a Kings apparrell , this is not a reall lie , but if he should say upon a stage that he were the King , that were a reall lie ; and because all men know that Kings play not upon the stage ; therefore there is no great danger of a lie , but when the signe is hardly discerned ; and made to cover a lie ; then it is a lie indeed .

When the Lord threatned Ninive that it should bee destroyed within forty dayes , and it was not destroyed ; God in threatning to destroy Ninive and not doing it , yet it was not a lie . this was not a Iesuiticall lie , for it is the usuall manner of the Prophets to understand the condition , and suppresse it when they threaten , which may be easily understood by the like phrases , as the Prophet said to Ezekiah . Esay . 38. Set thine house in order , for thou shalt die and not live . Here the threatning is set downe , but the condition is understood ; to wit , if thou pray not ; but when Ezekiah turned his face to the wall , and prayed unto the Lord ; then God sent his Prophet backe againe to him with this commission ; Tell Hezekiah the captaine of my people , thus saith the Lord , the God of David thy father ; I have heard thy prayers , I have seene thy teares , behold I will heale thee on the third day ; Sometimes God sets downe both the condition and the threatning . and I will adde unto thy dayes fifteene yeares . 2. King. 20. Sometimes againe , both the threatning and the condition is set downe ; as Gen. 20.7 . Now restore the man his wife , for he is a Prophet , and will pray for thee , and thou shalt live ; and if thou restore her not , know then that thou shalt surely die ; thou and all that are thine .

So when a Iudge for examination and tryall setreth downe a thing not thetice , by way of assertion , A Iudge may examine thetic● & interrogatoriè . but by way of intrerogation and tryall ; this is not a lie . So Salomon called for a sword to cut the child , when hee was not minded to cut the child , but onely to trie who was the mother of the child . 1. King. 3. So when Christ bad his disciples give bread to the multitude to feed them , whereas he knew that they had not bread sufficient to feed them ; this was not a lie , but onely to trie the obedience of the Disciples . Mat. 14.16 . So wee propound Elenches to young schollers to trie them , which we know to be false in themselves .

When in ironie or jest we bid a man doe such a thing , but wee will him not doe it , this is not a lie ; as when Michaiah said to Ach●● , A man may use an ironie and not lie . Goe up and prosper . 1. King. 22.15 . And so Christ said to his Disciples , Sleepe on now and take your rest . Mat. 26.45 . these are not lies , for in such speeches wee may know by the gestures of the speakers that they doe but jest .

Ob. But this was a great sinne in Peter when hee dissembled .

Answ. They answere that Peter did not this to deceive any man , but onely for feare to save his life .

Reply . Although this was his principall and chiefe end to eschew danger , yet hee used a lie to escape danger . A Iudge doth not condemne a thiefe , because hee hath a care to provide for himselfe and his family ; but because he hath a care to provide for them by deceit and theft ; so to have a care to escape danger , that is commendable ; but to make a lie to escape danger , that is a sinne .

Object . Againe they say that this limitation which they adde in their minde is true in the sight of God , and in the sense of him who speaketh ; and so it excludeth all sort of lying .

Answ. Verity is a part of justice , and lying is a part of injustice , which two doe respect ou● neighbour ; and these two are to bee measured by our speeches . 2. Cor. 4.3 . We handled not the word of God deceitfully , but by manifestation of the truth , commending our selves to every mans conscience in the sight of God. Paul here manifesteth the truth both before God and man , but the Iesuites in their equivocations , manifest not the truth before God and man .

They answer , Reply . to equivocate is not lawfull in matters of contract and dayly conversation , but it is lawfull in defence of our selves to escape a great danger , in this case it is lawfull to equivocate , say they .

Then the Martyrs were great fooles who did not learne to equivocate this way , to save thier lives . Ans.

Heb. 6.6 . An oath is the end of all controversies , but equivocation multiplyeth controversies . Obj.

They answer , we may not equivocate before a Iudge who proceedeth formally , and is a competent Iudge : Answ. but if hee be an hereticke , who hath no power to judge , then we may equivocate .

When the Shunamitish woman said to Elisha , Thou man of God doe not lye unto thine handmaid . 2. King. 4.17 . Reply . hee was bound to answer truly to the woman , albeit shee was not a competent judge : and Hierome saith well , Etiam inter hostes servanda est fides : we must deale truly even to our enemies .

The conclusion of this is : Conclusion . That all those who use equivocations are in a fearefull case , because the Lord who is the God of truth , will destroy those who speake lies , Psalm . 5.6 . And those great lyers shall be shut out of the holy city , Revel. 22.15 .

EXERCITAT . IV. Against lies . Commandement . IX . Revelat. 21.27 . And there shall in no wise enter into the holy Ierusalem , any thing that defileth , or maketh a lie .

A man may be a lier two wayes . THe lier is a false witnesse as well out of judgement as in judgement .

In naturall things , a thing is said to lie , when it maketh a faire shew , but it performeth not that which it promiseth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mentitum est opus olivae . Habak. 3.17 . The labour of the olive shall faile , but in the originall it is , Kichas , it shall lie the olive is said to lie , when it blossometh pleasantly in the spring , but when it cometh to the harvest it faileth . Esay 58.11 . Thou shalt be like a spring of water , whose waters faile not : in the originall it is , whose waters lie not . So when men speake and make a shew of words in one thing , If the words and minde differ , it is a lie . and thinke another , it is a lie , but this doth not fully expresse the nature of a lie , for if a man speake a thing thinking it to be a truth , and it be not a truth in it selfe , August . it is a lie ; for every untruth is a lie , Ioh. 8. When a man teacheth an untruth , thinking that it is a truth , then he is a lier , and therefore mentiri , contra mentem ire , expresseth not the full nature of a lie , for a man may speake a lie , and not speake contrary to his minde .

Three sorts of lyes . Lies are commonly divided into three sorts . The first they call mendacium jocosum , when a man ●ttereth a lie in sport to make others merry , Hosea . 7.3 . They make the King glad with their wickednesse , and the Princes with their lies . If , Wee may not teach the truth to please men , Gal. 1.10 . much lesse may wee tell an untruth to please men : & if a man may not lie to helpe a man out of danger ; much lesse to delight him . For as the Schoolemen say well , Bonum utile prefertur bono delectabili .

The second sort of lie , is Officiosum mendacium , when a man maketh a lie to helpe others ; will ye speake wickedly for God , and talke deceitfully of him . Iob. 13.7 . will any man make a lie for Gods cause ; hee that standeth not in need of our goods , Psalm . 16. farre lesse standeth hee in need of any of our evill : Nullum verum fundatur in falso , omne tamen falsum innititur alicui vero : God who is truth , will not be served by a lie , and if wee may not lie for Gods cause , and for his glory ; much lesse may wee lie for mans good , to make a lie in charity , is to make charity the daughter of a lie , and the devill to be the grandfather . Charity rejoyceth not in iniquity , but rejoyceth in the truth , 1. Cor. 13.6 .

There are three sorts of lyers . First , the naturall lyer . Secondly , the habituall lier : And thirdly , There are three sorts of lyers . the subtile lier .

The naturall lier , as Psalm 116. All men are liers . So Sarah made a lie , Gen. 18.

The habitual lier , as those of Crete ; Cretenses sunt mendaces , The Cretians are alwayes lyers , Tit. 1.12 . Suidas . the ground of this proverbe arose from Theseus , when hee went against Crete , and overcame it , one of the Cretians went to Greece , and told his father Aegaeu● ; that he was slaine , and hee for displeasure drowned himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Assuunt mendacium mendacio . whereupon the proverbe rose , Cretenses mendaces . So Psal. 119.69 . The proud have forged lies against me , in the originall it is taphiu gnalai sheker , They have sowed one lie to another .

The third sort of liers , are the subtile liers , Prov. 3.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Septuag. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 arantes absurda . ARARE MENDACIVM quid apud Hebraeos . Devise not evill against thy neighbour , In the Hebrew it is , al tacharosh , noli arare mendacium : plow not a lie : it is a speech borrowed from husbandry , for as the husband man ploweth up the ground , and searcheth into the earth with the share of the plough , so doth a wicked man turne over and over the heart of him , how to excogitate and finde out a lie : but in this sort of husbandry , as he ploweth iniquity and soweth wickednesse , so he shall reape the same .

Whether Jacob made a lye .

WHen Iacob said to his father Isaac , I am your sonne Esau , your first borne , Gen. 27.19 . this was not a lie , if ye will respect Esau , for Esau had sold him his birthright already : but it was a lie , if ye will respect Iacob himselfe , Neither a tropicall , nor a figurative speech is a lie . because hee deceived his father by it : a tropicall speech is not a lye ; as Herod is a fox , so neither is a figurative speech , Matt. 11.14 . Iohn is Elias , Iacob might have called himselfe Esau , if hee had not done this to deceive his father , and there concurred a number of lies besides here : first I have done as thou hast commanded me , Vers . 19. he bad bring him venison , and he brought him kids flesh . Againe he said , The Lord my God brought it to me . Vers . 20. here is a greater lie in abusing the name of God , and last he made a reall lie in putting on the skins of the kids of goats , that he might deceive his old father Isaac , but here we may lament the infirmities of the Patriarches , and admire the great mercies of God in pardoning them .

Whether David made a lie .

The first lye that David made . THe first lie that David made was to Ahimelech the Priest that he might get of the shew bread , 1. Sam. 21.1 . Davia said , that the king had commanded him a businesse , whereas hee had no such commandement from the king .

Ob. Answ. Christ justifieth David in the necessity , but not in the fact of the lye . But Christ justified Davids fact , Matt. 12. therefore he made not a lie .

Christ justified him that in necessity hee went and got of the shew-bread , but hee justified not his lie ; so God willeth that Iacob should get the blessing ; but hee justified neither Rebeceahs deceit , nor Iacobs lie . David knew that the Priest might make bold to give him this bread , and therefore he made a lye .

Whether was it an officious , or a pernicious lie in David . Quest. Answ. Obj.

It was but an officious lie to save his life .

But it may be said that this lie of David was a pernicious lie , because this lie was the occasion of the death of the Priests . 1 Sam. 22.22 . And David said unto Abiather , I knew that day , when Doeg the Edomite was there , that hee would surely tell Saul , I have occasioned the death of all these persons in thy fathers house ; here hee taketh the blame upon him , as though he were the cause of this murther .

When David saw Doeg there , Answ. David made but an officious lye to Ahimelech , for he had gotten the bread before hee saw Doeg . he conjectured that hee would tell Saul , but hee knew not of the tragicall event , that hee would kill all the priests , and by all probability hee had spoken first with the Priest , and gotten the shew bread from him before that he saw Doeg , for if hee had sene him before , hee would have gone more warily to worke .

The second lie that David made , is alleaged , 1. Whether David caused Ionathan to make a lye to Saul . Sam. 20.6 . If thy father at all misse me , then say ; David earnestly asked leave of me , that he might run to Bethleem his city , for there is a yearely sacrifice there , for all the family : hee was going now to the field to hide himselfe for feare , from Saul , how then biddeth hee Ionathan tell that hee was gone to Bethleem to keepe the feast ?

In charity wee are rather to thinke that hee both hid himselfe , and kept the feast at Bethleem , Ans. then that only he hid himselfe , and so made a lie : hee that telleth one part of the truth , and hideth the other , doth not alwayes lie , as Ieremie 38.24 , 25 , 26. was commanded by Zedekiah .

1. Sam. 27.10 . And Achis said to David , Whether David made a lye to Achis . whither have yee made a rode to day ? and David said , against the South of Iuda , and against the south of the Ierachmelites , and the South of the Kenites , and David saved neither man nor woman alive to bring tidings to Gath , saying lest they should tell on us , saying so did David , and so will his manner be all the while that hee dwelleth in the country of the Philistims : And Achis beleeved David , saying , hee hath made his people utterly to abhorre him , therefore hee shall be my servant for ever . Here it seemes David made a lie to Achis .

Answ. Either wee may see here that David made this rode upon the south of Iuda his country men , and killed them , which had beene a great cruelty and barbaritie , or rather through infirmity , that hee spake somewhat ambiguously to the king , telling him that hee had made a rode upon the South , but how farre hee made a rode upon the south , he telleth him not : he said that he had killed a number of the south , but he told him not whether they were Iewes or Philistims ; for they were Philistims whom he killed , and not Iewes , Vers. 11.

Quest. Whether made Raphael a lie or not when hee called himselfe Azarias the sonne of Ananias of the tribe of Nephtalim , Tobit . 5.

Ans. Hee made a lie , therefore that part of the history seemes a fable , as also that of the liver of the fish to conjure Asmodeus the evill spirit .

Obj. But many things in the Scripture take their denomination from that which they seeme to be , as the angels which appeared to Abraham are called men . Gen. 18.

Answ. If the angels had called themselves men that had beene a lie , as Raphael if hee had beene an angell to call himselfe a man.

Conclusion . The conclusion of this is ; Let us shun all lies , for if we delight in lies , then we are the children of the devil , Iob. 8.44 and to lie is a part of the old man , which must be mortified and laid aside , Ephes. 4.25 . Coloss 3.9 .

EXERCITAT . V. Against boasting of our selves . Commandement IX . Prov. 27.6 . Let another man praise thee , and not thine owne mouth .

THis Commandement condemneth boasting of any thing in our selves , this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Suiipsius laudatio .

The ground of this boasting is selfe-love , and the conceit of our selves , hence cometh swellings , 2. Cor. 12.20 . and then bragging .

First then , a man must not bragge of his knowledge , What things a man must not bragge of . They said they saw well enough when they were blinde , Revelat. 3.17 .

So a man must not bragge of his holinesse , as the Pharisee did , Luc. 18.11 . I thanke thee O God , that I am not as other men are , and such as said , Stand by thy selfe , come not neare to mee ; for I am holyer then thou , Esay . 65.5 .

Thirdly , he must not bragge of his workes , Rom. 3.27 . So neither of his perseverance , this was Peters bragge ; Matt. 26.33 . Though all men be offended because of thee , yet will I never be offended . It is a good thing when Moses face shineth , and hee knoweth not .

As a man may not bragge of his spirituall estate , A man should neither bragge of his strength nor riches . so neither may hee bragge of his bodily strength , as Goliah did , nor of his riches , Ier. 9.23 . Let not the mighty man glory in his might ; Let not the rich man glory in his riches . So Hos. 12.8 . Ephraim said , I am become rich , I have found mee out substance . hee braggeth of his substance , but telleth not of whom hee had them ; such was the proud bragge of Benhadad . 1. King. 20.10 . God do so , and more to me also , if the dust of Samaria shall be handfuls , for all the people that shall follow . So Esay 14. Nebuchadnezzars bragge , I have set my throne above the starres , and I have gathered all the earth , as one gathereth egges .

A man must not boast of his security . Neither must they bragge of their worldly security , such was the bragge of Babylon , I sit as a queene , and am no widdow , and shall see no sorrow ▪ Revelat. 18.7 . Esay . 47.8 . Salomon saith , It is not good to eat much honey , so he that searcheth his owne glory shall perish , Prov. 25.27 . as hony taken moderately is wholesome , but to eate too much of it , maketh a way to surfet : so it is not good for a man to search his owne praise , or to bragge too much of himselfe . And whereas hee goeth about thus to get friends by bragging , he loseth his friends .

Lastly , let not a man bragge of the victory before it be gotten , Let him not bragge who girdeth on the harnesse , but hee who layeth it aside . 1. King. 20.11 .

The assuming of glorious titles is a great bragging . Kings and great men must not arrogate too great and high titles to themselves , for this is a proud boasting . Alexander the great , commanded to call himselfe the sonne of Iupiter Hammon . So Sapor king of Persia in his letters to Constantine , began with these titles : King of kings , Sapor prince of the starres , the brother of the Sunne , and the moone , wisheth all health to Constantine . So to call themselves , The great king , a title which is onely proper to God. Matt. 5.25 . Thou shalt not sweare by Ierusalem , for it is the city of the great king , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Majestas , superbia . such is the proud title of the Othmans , gnottoma , signifieth pride and majesty , hence cometh the proud name Othman , which wee call Ottaman . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rex superb●s . So the titles which the Pope taketh to himselfe ; calling himselfe , Christs Vicar upon earth , and those titles which his flatterers give unto him .

Simon Magus ascribed a little to himselfe , calling himselfe some great one . Act. 8.9 . and the people called him , the great power of God. So the proud stile which the Church of Rome taketh to her , calling herselfe the mother Church . Whereas the Iewish Church called the Church of the Gentiles , her sister . Cant. 8.8 . So the proud titles which the Pharisees and Doctors of the Iewes tooke to themselves , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they were called Pekachim aperti , because they onely saw ; and leaders of the blinde . Rom. 2.19 . and they would not be content to be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lovers of wisedome ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wise men ; therefore they said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the wise men will teach traditions the day , and they were called Merobhetz hatorah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because they made the law to rest amongst them ; and they sayd of the common people , populus terrae scabellum pedum Pharisaeorum . One of them was called Or hagnolum , the light of the world ; and the title of Rabbi Iuda was Rabboni hakkodesh , holy master . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zaddias was called Hagaon , illustris ; and Aben Ezra was called Lapis auxilij , the stone . Lastly , the proud titles which the Schoole men take to themselves , as Doctor irrefragabilis , Doctor seraphicus , Doctor fundatissimus , Doctor illuminatus , Doctor solemnis , Doctor subtilis , Doctor angelicus , and Comestor , quod edit scripturam ; and Iacobus de Voragine , quod devoraverat scripturam .

Of the Pharisees bragge . Luc. 18.

FIrst , the Pharisee faileth in reckoning up his vertues , The negative part of the Pharisees bragge . but maketh no mention of his vices ; for he saith not , I am proud or a contemner of God , or a contemner of others . Secondly , he saith not through the grace of God I am that I am , as Paul said ; but he gloried as though he had beene made of better stuffe then other men . Thirdly , hee saith , I am not an oppressor or an adulterer ; but hee was one , for the greatest sort of robbery is to robbe God of his honour ; therefore the Apostle saith , That Christ thought it not robbery to bee equall with God. Phil. 2.6 . hee saith , he is not an adulterer ; he abstaineth perhaps from the fact , but the Pharisees understood not ; That to lust after a woman was a sinne . Mat. 5. Paul himselfe before his conversion knew not this . Rom. 7. and then hee addeth , I am not like this Publican . What seest thou O Pharisee in this Publican ? Who art thou that judgest another mans servant ? Seest thou not this poore Publican knocking on his breast , and casting downe his eyes ? Are there not twelve houres in the day ? and doth not the Lord call some , at the eleventh houre , and some at the sunne setting ? And the Hebrewes say , Noli quemquam contemnere , nemo enim est cui non est sua hora : Despise no man , for every man hath his time of calling .

The affirmative part of the Pharisees bragge . But marke the affirmative part of this bragge , I fast twise in the weeke , and I give my tithes ; what abstinence is this to abstaine from meat , and not from sinne ? the devils never eate , and yet their abstinence pleaseth not God. Secondly , he saith , I give tithes ; he maketh a gift of that which he was bound to pay . Boasting whereto compared . Basil hath a good saying , Inanis gloria est tinea virtutum , vaine-glory is as a moath which eateth and consumeth the vertue ; and Gregorie in his morals hath a good comparison against against this pride ; hee saith , as Eleazer fighting with the Elephant , killed the Elephant , and was killed by the Elephant himselfe when the Elephant fell upon him ; So when a man hath killed many vices , and becomes proud of that , they fall under pride , and so are killed by it . Is enim sub hoste quem prosternit moritur , qui de culpa quam superat elevatur .

Quest. Whether may a man reckon upon his good deedes before God or not ? seeing it was the fault of the Pharisee ?

A man should be very sparing in doing of this , Answ. When a man reckoneth up his good deedes , hee must first give the glory to God. for oftentimes it proceedeth of the pride of his heart , and robbeth the Lord of his glory ; God is most liberall to man , and will trade with him & let him have the gaine , but God himselfe will have the praise ; and he reserveth this as the fat of the sacrifice for himselfe . Esay . 42. My glory I will not give to another . There is in the Sun light and brightnesse , the Sunne communicateth the beames of his light to the creatures , but reserveth the light for himselfe ; so the Lord reserveth his glory for himselfe , but he communicateth the beames thereof to Angels and to men . If a rich man should bestow upon a poore man a summe of money to build some Church with it , this poore man after the worke is ended , putteth on his owne name and armes upon the worke ; hath not the rich man just cause to finde fault with the poore man for this . So it is when man taketh the honour to himselfe which is due to God , but when a man reckoneth up his good deedes , not trusting or glorying in them , but giving all the glory to God , then it is not a sinne ; and when he saith , Dum coronat Deus opera mea , What time chiefly men should glory of their good deedes . non coronat nisi dona sua . And the children of God have used this rather at their death and in the point of their dissolution , then in their life time ; Hezekiah said when he was to die ; Remember me O Lord I beseech , how I have walked before thee in truth , and in a perfect heart ; and have done that which was good in thy sight . Esay . 38.3 . And Paul said when he was to be offered up , and the time of his departure was at hand ; I have fought a good fight , I have finished my course , I have kept the faith , and henceforth is laid up for me a crowne of righteousnesse . 2. Tim. 4.7 . So Hilarion said when he was at the point of death . O my soule goe thy way , why art thou affraid ? for thou hast served Christ thy Lord seventy yeres , why then shouldst thou bee affraid to goe to him ? and it is more safe for a man to remember these good deedes at the houre of his death than in his life time ; for as Hezekiah in a boasting manner did shew his treasures to the King of Babel , he was spoiled and robbed of them . 2. King. 20.17 . So many in their life time bragging of those things which they have done , are oftentimes spoiled by Satan of the comfort and fruit of them .

The saints are very sparing to bragge of themselves . And yee shall see that the Saints of God have beene very loath to speake that which sounded to their owne praise , as Paul saith , Ye compelled me to bragge . 1. Cor. 12. and when the children of God speake any thing which tendeth to their owne praise , either they speake it in the person of another , or they extenuate it very much ; wee have an example of this in Paul . 1. They speake for the most part in the person of another . Cor. 12.2 . I knew a man in Christ foureteene yeares agoe , caught up to the third heaven , of such a man I will glory , but of my selfe I will not glory . First , marke when he commeth to speake of himselfe , he speaketh in the person of another . Secondly , he concealed it for fourteene yeares . Hence wee see it to bee true which Salomon saith . Prov. 29.11 . A foole uttereth all his minde , but a wise man will keepe it till afterward . Iohn will not say that hee himselfe leaned in the bosome of Christ , but for modesty he saith , There was leaning on Iesus bosome one of his Disciples whom he loved . Ioh. 13.23 . So they extenuate that which seemeth to make for their owne praise . When Abraham had invited the Angels , although he had killed a calfe and prepared great fare for them , yet he saith , I will fetch a morsell of bread . Gen. 18.5 . So when Luke speaketh of the feast which Mathew , called also Levi , made in his house to Christ , hee saith , that Levi made a great feast to Christ . Luc. 5.27.28 . but when himselfe speaketh of it . Mat. 9.10 . he saith onely , that he came home and eate bread in Levies house ; to teach us , that another mans mouth should praise us , and not our owne . Prov. 27.2 .

But Moses writeth of himselfe , Ob. that he was very meeke above all the men which were upon the face of the earth . Num. 12.3 .

This verse seemeth to have beene added by Ioshua , Answ. Many places of anticipation in the Scripture . or by Esaras , rather than set downe by Moses himselfe ; for there are many things insert by the men of God in Moses writings , which were not insert by Moses himselfe . As Lachis which is called Dan. Gen. 14.14 . although it got not this name untill Ioshua divided the land amongst the tribes . Iosh. 19.27 . So Num. 21.14 , 15.27 . these three verses which fell out in the dayes of Ioshua are set downe in Moses history , albeit not by Moses himselfe .

So when Salomon gave to Hiram so many cities , Hiram called them in the Phaenician tongue the land of Chabbul . 1. King. 9.13 . this was the first imposition of the name , and yet it is so called in the dayes of Ioshua . Cap. 19.27 . this Esdras did , or some other holy man ; long after Ioshua was dead . So this verse might bee inserted after Moses death : So the whole last chapter of Deuteronomie was added after Moses death .

The conclusion of this is : Conclusion . What hast thou that thou hast not received ? and if thou hast received , why boastest thou as if thou hadest not received them . 1 Cor. 4.7 .

EXERCITAT . VI. Of Hyperbolik speeches in excesse or defect . Commandement . IX . 1. King. 20.10 . Then Benhadad sent unto him and said , the gods doe soe to mee and more also ; if the dust of Samaria shall bee handfuls for all the people that shall follow mee .

What an hyperbole is . HYperbolies are such kinde of speeches , when the speech exceedeth the thing it selfe ; Fabius saith , conceditur enim amplius dicere quam in re est , quia dici quantum est , non potest , meliusque ultra , quam citra stat ratio .

Hyperbolick speeches not to be admitted rashly in the Scriptures . We are not rashly to admit these kinde of speeches in the Scripture ; for as excesse in manners is a fault , so excesse in speech .

In what sense the Scriptures admit an hyperbole . When the Scriptures make a comparison of things which have some resemblance , the comparison is not made of things equall ; but of things that have some similitude . Examples of hyperbolick speeches in scripture in excesse . Example , Gen. 13.16 . I will make thy seed as the dust of the earth ; this is not an hyperbolick speech , but a comparison of two things ; of that which more easily can bee numbred , with that which more hardly can be numbred : God saith not , that he will make his seed as many as the dust of the earth , or the starres of heaven ; but hee saith , That men shall be no more able to number them , than they were able to number the dust of the earth or the starres of the heaven ; for he saith , If a man can number the dust of the earth , then shall thy seed bee numbred . So Ier. 15.8 . Their widowes are increased to mee above the sand of the sea . In their sense and feeling they thought them moe then the sands of the seas .

Another example , I destroyed the Amorites before them , whose height was like the heigh of the Cedars ; and hee was strong as the oakes . Amos. 2.9 . the comparison here is not made of things equall , but of things that have some similitude , The Amorites were tall as the Cedars , and strong like the oakes ; yet there is no equalitie here . So Iudg. 20.17 . There were seaven hundred chosen men of Benjamin left-handed , every one could sting stones at an haire breadth and not misse . Here is a comparison betwixt two small things ; with that which the men of Benjamin did aime at , and a haire .

So Ioh. 21.25 . saith , There are also many other things which Iesus did , the which if they should bee written every one , I suppose that even the world it selfe could not containe the bookes that should be written . The Evangelist here compareth the lesse with the more , the writing of Christs workes , with his many workes ; so saith Christ himselfe , If these should hold their peace , the stones would immediately cry out . Luc. 19.40 . This is not an hyperbolick speech , but he compareth here the lesse impossible with the more , to shew the impossibilitie that the Disciples should hold their peace ; for rather than the Disciples shall hold their peace , the very stones shall speak ; as if one should say , it were as impossible for the King of Spaine to overcome the Turke ; as for an Elephant to goe through the eye of a needle : so it is as impossible to write all Christs miracles , as it is for the world to containe them , if they were written ; and Iohn addeth , I suppose , to qualifie and modifie this speech , that it might not seeme to be an hyperbolick speech .

There are speeches in defect which seeme to be hyperbolick speeches , and yet are not . Example , Examples of hyperbolick speeches in defect . Psal. 22.6 . I am a worme and not a man , this is spoken of Christ , which being taken as the word soundeth , is false ; but this is onely a comparison betwixt the worme , the vilest creeping thing , and Christ in the estimation of wicked men ; they thought him like a worme or lesse thin a worme .

When wicked men speake of themselves then it is an hyperbole . When the Scripture bringeth in wicked men speaking of themselves , then wee are to grant hyperbolies . Deut 1.28 . The cities are great , and walled up to the heaven , God himselfe uttering the selfe-same speech that the wicked doe , it is not an hyperbole . this was an hyperbolick lie in the spies , and was uttered to discourage the Iewes from going to Canaan ; but the selfe-same speech uttered by God himselfe , Deut. 9.1 : is not an hyperbole , but a comparison betwixt the lesse and the greater . So Num. 13.33 . Wee were in our owne sight as Grashoppers , and so were we in their sight ; and so Gen. 11.3 . Let us build a tower , whose top may reach to heaven ▪ and 1. King 20.10 . The dust of Samaria shall not suffice for handfuls to the people which follow me . All these were hyperbolick speeches , because they were uttered by wicked men ; but when David saith , Psal. 107.26 . that the waves of the sea mount up to heaven , it is not an hyperbolick speech , but a comparison betwixt the lesse and the more , as those things which goe very high , seeme to goe to the heaven ; so that the waves of the sea went very high .

The Scriptures bring not in apologues , but onely set downe the man that useth them . When the Scripture setteth downe apologues , it bringeth not in the apologue , but saith onely that Iotham said ; The trees of the field went out to choose a King. Iudg. 9.7 . So the Scriptures shew 2. King. 14. how Ehoash the King of Israel sent to Amaziah King of Iudah saying ; The thistle that was in Lebanon , sent to the cedar that was in Lebanon , &c. the Scriptures bring not in the apologue as Aesope doeth , because they have some shew of untruth , but they tell onely what the men said who uttered them .

A man cannot exceed in expressing his sinnes . A man speaking of his owne sinnes , hee cannot exceed in expressing them ; when Manasseth said , that his sinnes were more then the sand of the sea ; this was not an hyperbolick speech . So then Paul said , Of all sinners I am the chiefe , 1. Tim , 1.15 . this is an exaggeration of their sinnes in their owne sense and feeling , they counted themselves the greatest sinners .

The conclusion of this is : Conclusion . Wee must shunne bragging and ostentative words , for then wee may fall into hyperbolicke speeches , which have some shew of lies .

EXERCITAT . VII . Against railing and backbiting . Commandement IX .

1. Cor. 5.11 . If any man that is called a brother , be a railer , with such one eat not .

Psalm . 101.5 . Who so privily slandereth his neighbour , him will I cut off .

WE speake evill of our neighbour either in his presence or behinde his backe . In his presence , When a man doth backbite his neighbour . this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; behinde his backe , this is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Latines call the first contumelia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and the second detractio ; and this contumelie in the presence of of one , is either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a short quipe or taunt which we give to one , as Gen. 37.19 . Behold this dreamer commeth . What 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is properly . So Micols mocke to David , 2. Sam. 6.20 . and such the mocke of Tobiah the Ammonite to the Iewes , Nehem. 4.3 .

What 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is when one raileth in a mans face with many and bitter speches , such was the railing of Rabsache against the Iewes , 2. King. 9.14 . and the railing of Shimei against David , 2. Sam. 16.7 . and the railing of the heathen against the Christians , calling them murtherers , incestuous , enemies to the state , worshipers of an asse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , eaters of men , worshippers of Bacchus , and Ceres , because they used bread and wine in the Sacrament ; Thyestes fratri epulandes filios proposuit . and as Turtullian saith of them , Oedipodios incestus & Thyeslinas canas nobis obijciebant .

When a man raileth in his neighbours face , it is either Contumelia , A difference betwixt contumelia and convitium . or Convitium : Contumelia , is properly when they object a sinne to him , as adultery , theft : Convitium is , when they object to him any infirmity of his body , as blindenesse , deafnesse , and such . When Shimei called David a bloody man , and a man of Belial , this was a contumelie , 2. Sam. 16.7 . and when the children said to Elisha , Come up thou bald pate goe up thou bald head , this was convitium . What remedies wee should use against railing 2. King. 2.23 .

Remedies against this railing are ; first , to rejoyce , Matt. 5.11 . When men revile you and persecute you , and shall say all manner of evill against you for my sake , rejoice and be exceeding glad .

Secondly , To blesse , Matt. 5. Blesse them that curse you .

Thirdly , to hold our peace , and not to answer againe , but to spread our injuries before the Lord , as Hezekiah did when Rabsache railed against him . 2. King. 19.14 . and David , when his enemies spake mischievous things of him , hee saith , I , as a deafe man heard not , and I was as a dumbe man that opened not his mouth ; Psal. 38.15 .

Lastly , to answer modestly , as Hanna did to Eli ; I am not drunke but a woman of a sorrowfull spirit : So that of Paul to Festus , I am not mad , most noble Festus , but speak● the words of truth and sobriety , Act. 26.25 . A soft answer pacifieth wrath : Prov. 15.1 . And a soft tongue breaketh the bone , Prov. 15.15 . Wee see how Gedion pacified the wrath of the Ephramites , with a calme and soft answer , Iudg. 8.2 . They were angry when hee went up against the Madianites , but this soft answer pacified their wrath : Better is the gleanings of Ephraim than the vintage of Abiezer , your gleanings in killing of the two kings Oreb and Zeb are more worth then our vintage in killing so many of the Madianites .

Prov. 26.4.5 . Answer not a foole according to his folly , When a foole is to be answered and when not lest thou be also like unto him . Answer a foole according to his folly lest hee be wise in his owne conceit : here Salomon sheweth us , when wee should answer to these railing speeches , and when not ; when it tendeth not to the good of the railer , nor to the profit of the innocent who is reproached , then it is good to hold his peace . So Hezekiah held his peace , when Rabsache railed , 2. King. 19. So Iesus Christ held his peace when Pilate accused him , Ioh. 19 9. But when the answer is profitable to the railer or foole , then we are to answer him ; therefore he saith , Answer a foole according to his folly , lest he be wise in his owne conceit : if the truth be impared by our silence , or the enemie be imboldened to insult the more , then wee are bound to answer . Christ when he was beaten said , Why smitest thou mee ? Ioh. 18.23 . and so did Paul , Act. 23.3 . Et haec est pars tutelae .

Let such railers as these remember , that With such measure as they meete , it shall be measured to them againe , Matt. 7.2 . if they speake evill of others , others will speake evill of them againe ▪ if thou say to one , Talmud . Tolle festucam è medio dentium tuorum , thou shalt heare it said to the againe , Tolle trabem ex oculis tuis . And if thou say to thy neighbour , argentum tuum factum est scoria ; thou shalt heare againe that which thou wouldst not heare , Vinum tuum mixtum est aquis , Esay . 1.22 . and hee who striketh with the sword shall die by the sword , so hee that striketh with the tongue shall be scourged with the tongue . A man calumniates his neighbour absent either secretly or openly .

We speake evill of our neighbour behinde his backe , either secretly or openly : hee that speakes secretly is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a whisperer ; and the open speaker is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the open backbiter studieth most to hinder friendship , or to dissolve it , therefore hee is called incendiarius or ardelio , and he puffeth at his enemies , Psal. 10.5 . as if hee should blow a coale of fire amongst them , even as Absolon set Ioabs barlie field on fire . 2. Sam. 14.30 . Iterare verbum quid . Prov. 17.9 . Qui iterat verbum disjungit principem ; that is , he who carrieth tales to and fro , separateth the prince from them that love him ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and these are called Rokelim , Levit. 19.16 . Thou shalt not goe about with tales to vent them , as the pedler goeth about with his wares to sell ; David saith , Adders poyson is under their lips , Psal 140.5 . The venome of the spitting is under their tongues ; as the serpent spitteth the venome a farre off , so do they their malice behinde ones backe .

These back biters and traducers of other mens good name in the chaldie tongue are said , Loqui lingua tertia , Loqui lingua tertia quid apud Hebraeos . Ecclus , 28.16 . Lingua tertia commovit multos : the back-biter is said , loqui lingua tertia ; because like a serpent he stingeth three at once ; as the serpent carrieth three stings , in her tongue , so hee killeth three at once , first , himselfe ; secondly , him to whom hee makes the evill report ; and thirdly , him of whom hee makes the evill report . As Doeg killed himselfe , the Priests , and Saul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 duo & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 os . and the backbiter is called dophi , Psal. 50.20 . which the Rabbins interpret do , duo , & pi , os , because he speaketh with a double tongue , Prov. 28.6 . he is called perversus duarum viarum , such as those set their mouth against the heavens ; And their tongue walketh through the earth . Psal. 73.9 . that is , they spare no man , but speake evill of him .

How backbiters are to be cured . The onely cure contrary to this , is , to delate and give up such scandalous persons , this is no back-biting , 1. Cor. 1.11 . For it had beene declared of you my brethren , of them who are of the house of Cloe , that there are contentions amongst you . So Gen. 37.2 . And Ioseph brought unto his father the evill report of his brethren . But here wee must make a difference betwixt those two phrases Iabhe dibbath , and motzi dibbath : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Detulit rumorem . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Protulit rumorem ▪ Detulit rumorem , & protulit rumorem : Detulit rumorem , hee onely relateth that which hee knoweth or heareth , but Protulit rumorem , who bringeth it out of his owne corrupt heart , Prov. 10.18 . He that bringeth forth a slander is a foole .

How shall men behave themselves , Quest. when those reports come to their eares ?

If a bad man report evill of a good man , Answ. When to give credit to evill reports . wee should not beleeve it . If a good man report evill of a bad man wee are to beleeve it : if a good man report evill of a good man , then we are to suspend our judgement : but if an evill man speake evill of a bad man , then wee are to suspect it .

The remedies against those detractions are ; first , Remedies against detractions . to make good use of those backbitings , and to remember , that they are but like the horse leaches which are ordained , to suck out the bad blood out of a man , but not the good ; studie thou to make good use of their backbiting . The first age contented themselves onely , to defend themselves from wild beasts , but the ensuing age went further , even to make benefit of their flesh and skin . So when wee are railed upon by our enemies , wee should make our benefit of their railings , & as men when they are besieged of their enemies , they are the more circumspect : so should the children of God be more circumspect when the enemies are about to marke their haltings , and thus the children of God shall make use as well of their foes as of their friends .

The second remedie against these backbitings , and railing , is to looke up to the Lord , as David did when Shimei railed against him , 2. Sam. 16.10 . the Lord hath said unto him , curse David . When the Israelites were stung with the fiery serpents in the wildernesse , they looked up to the brazen serpent , and then they were healed : When the children of God finde themselves stung with the fiery tongues of the wicked , then let them looke up to Iesus Christ , who was exalted upon the crosse , and that shall cure them .

Conclusion . The conclusion of this is : All our members should be the weapons of righteousnesse , Rom. 6.13 . therefore our tongues are not our owne ; neither must we use them to the hurt of our neighbour .

EXERCITAT . VIII . Against mocking . Commandement . IX . Prov. 17.5 . Hee that mocketh the poore reproveth his maker .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Permutantes nomina . THe changing of a mans name , is a speciall sort of mocking , and bearing false testimony . Thus Esau called Iacob , jagnakobh , as though hee had beene the supplanter of him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gen 27.36 . So when the law was translated into greeke by the Seventy , the Iewes changed their names , and called them hakkore lemiphrangh , legentes a sinistra ; & hakkore hagiphthit , legentes Aegyptiace : so the Arrians changed the name of Athanasius , and called him Sathanasius . So the Greeke Church mocked the Latine Church and called them Azymitas ; and the Latines mocked the Greeke Church , and called them , farme●●arios . So the heathen mocked the Iewes calling them Verpi , Recutiti , apellae , and Sabbatarij .

It is lawfull to play upon the names of profane and wicked men . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So Abigail played upon the name of Nabal , For as his name is , so he is ; Nabal is his name , and folly is with him . 1. Sam. 25.25 .

Another example , the mount of Olives is called , mons hammishah , the hill of olives , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unxit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 corrupit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The father of the Kenites of whom he descended , 1. Chr. 4.19 . or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Somniare . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aethiops . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pater Saulis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stercus . but the holy Ghost playeth upon the name , and calleth it mons corruptionis , the hill of corruption , in detestation of the Idolatrie which was set up there , 2. King. 23.13 .

A third example , Ier. 29.24 . the holy Ghost giveth a sharpe quip to Shemaia the Nehelamite alluding to his fathers name , and to his false deluding with his dreames . And wee see an excellent quip , Psal. 7.1 . When David called Saul , the sonne of Cush the Benjamite , for Kish the Benjamite , because Saul was like the moore that could not change his colour . So the Iewes in the time of Hadrian the Emperor called an imposter , before he had deceived them , bar Hhokebhah , silius stellae ; but after that hee had deceived them , they called him bar hhosebhah , filius mendacij . So they played upon the name Iezabel , Zebhel , stercus est . So the Church played upon the name Epiphanes , and called him Epimanes , or mad man. So Sardanapalus , because hee was effeminate they played upon his name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , est id quo Viri sumus . and called him Sardan 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Tiberius Claudius Nero , they called him Biberius Caldius Mero , because he delighed to drinke strong wine and hote waters .

Mocks , are divided according to the object ; first , to mock man is a great sin ; secondly , to mocke their parents a greater sinne ; but thirdly , to mocke God is the greatest sinne of all .

Names are given to men according to the object , first in any quality of the body . First , to mocke a man for any infirmity in his body , that is a sinne : so they mocked Elias , and said , Come up thou bald pate ; but to give names from the quality of the person are not nicknames or mockes ; so he was called gnesabh , Gen. 22.22 . because hee came forth perfect like a man with haire upon him , and shegnir , hirsutus , and Edom , because he loved red pottage .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , distintionis causa . To give a man a name from some part of his bodie , or some accident of his body , for distinctions sake , is not mocking : as Pharaoh Neco , Ier. 26. as ye would say , Pharaoh with the goutish feete ; hee was so called to put a distinction betwixt him and others , who were called Pharaoh : and to distinguish him from Abrahams Pharaoh , called Teutis ; from Iosephs Pharaoh , called Rean ; and Moses Pharaoh , called Talma , and from Pharaoh Hophra , Ier. 44.

Secondly for any defect of the body . So to give a name from some part of his body for distinctions sake , is not mockery . Thus Iudas is called Thaddeus , as yee would say , the man with the dugges : So Lebbeus , Corculum , or little heart . So Simon is called Niger , for distinction sake , Act , 13.1 . So Iames the lesse , Marc. 15.40 . So Darius is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with the long hand . So Anastasius the Emperour is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a duplici pupillo oculi : So Edward longshanks .

Thirdly for his estate . Thirdly , it is not lawfull to mocke a man for his estate or condition ; For he that mocketh the poore , reproveth his maker . Prov. 17.5 .

Fourthly for his country . Fourthly , wee should not mocke a man for his countrey ; Can any good thing come out of Nazaret . Ioh. 1.46 . So Iulian in contempt called Christ a Galilaean . Ezek. 36.15 . Thou shalt not beare the reproach of the people any more ; they objected to the Iewes sterilitie and famine , because if was usuall amongst them , as in the time of Abraham , Iacob , Elimelech , and in the time of Ioram ; when the woman fled to the Philistims for famine . 2. King. 8.

Fiftly , to mock a man for his religion . Psal. 137. Fiftly for his religion . Let us heare your Hebrew songs . So 1 Chron. 30. they mocked those who kept the Passeover . So when Christ was praying upon the crosse ; they mocked him and said , he calleth upon Elias . Mat. 27. Such was Ismaels mocking of Isaac . Gen. 21.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Metzahhek exposing him to be mocked , not onely mocking him himselfe , but making others to mock him also ; which the Apostle calleth persecution . Galat. 4.29 . such were the mockers of David . Psal. 69.12 . They that sate in the gate spake against me ; and I was the song of the drunkards . So when they mocked the very gifts of the Holy Ghost , as when the Disciples spake with strange tongues , they said , They were drunke with new wine . Act. 2.

It is lawfull to jest at idolaters and their idolatrie , It is lawfull to jest at idolaters , as Elias jested at the Priests of Baal ; the heathen called their god Baal ragnas , or Baal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God of thunder , but God in dirision calleth him Baal-Peor , or Baal - 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the Ekronits called Baal-zebub , the God of flies , ( there were no flies seene in the temple of Ierusalem ) but God in dirision calleth him Baal-zebub , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the God of dung .

Some of the heathen have mocked their Idols , The idolaters jest at their owne Gods. knowing them to be no gods ; Dionysius comming home one one night very cold ; and having nothing wherewith to warme him , he pulled down Hercules Image , and threw it into the fire and said , This shall be thy thirteenth labour O Hercules . A Protestant comming into a Popish Church , the Papists did shew to him the image of Christ , and Franciscus upon the one hand , and Dominicus upon the other : hee said , that hee knew well that that was the Image of Christ , but he knew never that those were the two theeves which were crucified with him , the one at his right hand , and the other at his left : So Erasmus may jest at the long eares of the Popish saints , although Bellarmine snuffe at it .

It is lawfull to reply sometimes by way of jest to a profane and bitter foole ; Answere a foole according to his foolishnesse . Prov. 26.5 . When Iulian the Apostate asked , what was the Carpenters sonne doing , ( meaning Christ whom hee called a Carpenters sonne ) the Christians replyed , he is making a coffin for thee ; and so it fell out soone afterward , that he was killed in the warres . Basil saith to a profane fellow cooke to Valens the Emperor , Basil . tripart . hist. lib. 6. cap. 6. when hee was pratling of religion ; Tuum est de pulpamentis cogitare , sed non divina dogmata decoquere .

Secondly , to mocke the parents is a great sin . Prov. 30 : 17. The eye that mocketh at his father , and despiseth to obey his mother , the Ravens of the valley shall pick it out , and the young Eagles shall eate it . So Ham mocked his father Noah . Gen. 9.22 .

Thirdly , to mocke the Lord is is the greatest sinne of all ; then they set their mouth against the heavens . Psal. 73.9 . Thou art a Samaritan and hast a divell . So to mocke him in his judgements . Esay . 28.22 . Now therefore be ye not mockers , lest your bonds bee made strong . So Luc. 16.14 . and the Pharisees also who were covetous heard all things , and they derided him . So to mocke him in his fatherly correction ; He that mocketh the poore reproveth his maker . Prov. 17.5 .

Diverse sorts of unlaw-jests . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 insulsum . There are sundry sorts of jests which are unlawfull ; first , jests that have no profit , such are called Taphel , unsavory . Collos. 4.6 . Let your speeches be poudered with salt . Iob. 15.2 . Should a wise man utter vaine knowledge , and fill his belly with the east winde ; the belly here is put for the stomack , and the stomack is put for the heart ; for even as the stomack digesteth meates , so doth the heart things transmitted to it from the sense and phantasie , and by the wind here , is understood that which is unprofitable or good for nothing . Hos. 8.7 . Ier. 5.17 . When a mans heart is filled with this wind , then his jests are unsavory . The spouses lippes are like Lilies dropping downe sweet smelling myrrhe . Cant. 5.13 .

The second sort of unlawfull jests is in mirrhe , and it is called unchaste mirth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; such mirth as is betwixt the whore and the harlot : the Holy Ghost when hee speaketh of any uncleane thing , either naturall or morall , he expresseth it in cleane and comely termes ; and as wee put honour upon the members of dishonour . So doth the holy ghost cover these unclean things with comely termes , the Iewes say Perashtiu cehogen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 See Rom. 7. explicavi illud sicut decet ; and the Greeks call this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The third sort of jests are biting and virolent jests , as when they mocked Christ , they said , hee calleth upon Elias when hee said , Eli , Eli , my God my God. Mat. 27. So that virolent mocke of the boyes to Elisha , 2 King. 2. Ascend yee bald-pate , that is , as the whirle-winde tooke away your master Elias , so it may make you mount up , and take you away that yee be never seene againe . The trees which growes in new Ierusalem , Revelat. 22.2 . bring forth fruit monethly , and their leaves serve to heale the sores of men : The tongues of the children of God should be like the tree of life , to heale the sores of men , and not to gall and wound them : Thou that woundest them with the bitter scoffes and mockes will never bee able to edifie them ; can a fountaine bring forth sweet water and sowre ?

The highest degree of this mockery is , when they make a proverbe of the children of God ; as Psal. 69.11 . To take up a parable sometimes taken in a good sense and sometimes in a bad for mocking . I became a proverbe to them . So Ezek. 15.44 . Behold every one that useth proverbs shall use this proverbe against thee saying , as is the mother so is the daughter . Sometimes againe this phrase is taken in a good part . Num. 21.27 . Wherefore they that speake in proverbe say , Come unto Heshbou , let the citie of Sihon bee built and prepared . So it is taken for the greatest punishment , Deut. 28.37 . And thou shalt become an astonishment , a proverbe and a by-word among all the nations whither the Lord thy God shall lead thee .

Mockers in gesture are here condemned . So mocks in gesture are here condemned , as Lagnag , subsannare , the mocke which is made both with the mouth , and with the nose ; which the Apostle calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to fliere with the nose . Gal. 6.7 . So the nodding of the head , Psal. 22.7 . They shake the head . Marke a difference betwixt these phrases , Movere caput , & movere tibi caput ut differunt . movere caput , & movere tibi caput : movere caput est deridentis ; movere tibi caput cum habet dativum rei vel personae expressum , significat condolere : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quis movebit tibi caput ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deridendentis sunt . as Nahum . 3.7 . Quis movebit tibi , scil. caput . Who will bemoane thee , because when we have pitie upon one , we move the head . Sometimes to move the head is a signe of astonishment : Ier. 18 16. Every one that passeth thereby shall bee astonished , and wagge his head . So to shut out the tongue : Esay . 57.4 . Against whom doe doe ye sport your selves ? against whom make yee a wide mouth , and draw out the tongue ? So to shut out the lippe : Psal. 22.7 . They shoote out the lippe . So Prov. 16.30 . Moving his lippes , he bringeth evill things to passe . So the putting out of the finger ; Esay . 58.9 . If thou take away from the midst of thee , the yoake and putting forth of the finger and speaking vanity ; They shoote out their middle finger , the rest of their fingers being folded ; and therefore it is called digitus infamis .

So to make a man Letopheth , that is , to houre him out with drummes and tabrets ; the Greekes called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cum manuum plausu risus excitatur , when they laugh clapping their hands . Lament. 2.15 . All that passe by clap their hands .

Conclusion . The conclusion of this is : Psal. 1.1 . Blessed is the man that walketh not in the councell of the ungodly , nor stand in the way of sinners ; nor sitteth in the seat of the scornefull . It is a great sinne to walke in the councell of the ungodly , a greater sinne to stand in the way of sinners , but the greatest sinne of all is , to sit in the seat of the scornefull : to sit here , is deliberately and advisedly to sit as Iudge , and to mocke .

EXERCITAT . IX . Against Flattery . Commandement . IX . 1. Thes. 2.5 . For neither at any time used we flattering words , as yee know .

THe sinne of flattery is a bearing of false witnesse against our neighbour , smoothing him up , Flaterie is a bearing of false witnesse against our neighbour . and making him beleive that he hath such things in him which are not in him . 1. Tim. 3.8 . The Apostle calleth these bili●gues , when they speake one thing and thinke another ; and the Hebrewes say that cor & lingua sunt duae lances unius staterae , the tongue is as it were another heart ; and therefore hee that speaketh that which hee thinketh not , hee speaketh with a heart , and a heart ; of all sorts of monsters ; these are the greatest . There have beene men found who have had two heads , but never one found having two hearts . He that rebuketh a man , afterwards shall finde more favour , than hee that flattereth with the tongue . Prov. 28.23 . Targum paraphraseth it , praedividento linguam suam . Salomon compareth the faire speeches of a flatterer to a potshard of clay laid ov●r with silver . Prov. 26.23 . Clay and silver are not sutable ; so neither are faire words and evill deedes .

Two sorts of flatterers . There are two sorts of flatterers ; first , the baser flatterer , and then the cunning flatterer ; the base flatterer is hee who flattereth onely for his belly . Psal. 35.16 . Sanniones placentae , hypocriticall mockers in the feasts ; for as R. Salomon witnesseth , they who delighted in flattery , used to give their flatterers caikes baked with honey to make them the more to flatter them , and to make them speake evill of others ; therefore Gnug which signifieth a Pastie , it signifieth likewise a flatterer and a backbiter : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sanniones placentae vel cibi . hence Daniel useth this phrase , comedere accusationes . Dan. 3.8 . because when their masters threw a pastie to them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 then they traduced others ; and therefore the devill in the Syriack tongue is called Akal kartza comedens accusationes . Mat. 4. and the Greekes called these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Those flatter the poore for bread . Iob. 22.

Flatterers are either grosse or cunning . Those flatterers againe are either grosse and palpable flatterers or more smooth and cunning .

The grosse flatterer , such were the flatterers of Herod , who cryed , Act. 12. The voyce of God and not of man ; such were these , Esay . 32. who called darkenesse light , and light darkenesse ; such were the flatterers of Dionysius , when hee did spit , they licked up his spittle and said , it was sweeter than Nectar and Ambrosia .

There are other sort of flatterers who are more cunning , David compareth the words of such flatterers to butter and oyle , Psal. 55.21 . When the Iewes invited any to a feast , they did two things to them ; first , they powred oyntment upon their heads , and then kissed them ; yee see that Mary Magdalen powred oyntment upon Christ and kissed his feet . Luc. 7.38 .

Those cunning flatterers are of two sorts ; first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Rom. 16.18 .

Cunning flatterers of two sorts . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are those who promised great things , but performe nothing indeed ; such was the offer of the devill to Christ , if he would fall downe and worship him hee would give him all the world : And such was the flatterie of Rabsache to the Iewes , if they would yeeld to Senacherib , they should have such and such commodities .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are these who give faire speeches , but their chiefe end is onely to deceive : such was the flatterie which the Pythonie used to Paul and Barnaboas , Those are the servants of the living God. Act. 16.17 .

This flatterie is hardly discerned from friendship ; Flatterie heardly knowne from true friendship . as hypocrisie is hardly discerned from religion ; and as hypocrisie is the ape of wisedome , so is flatterie the ape of friendship ; and as some grains grow up with the wheat , and are hardly separated from the wheat , being of the same bignesse and quantity with the wheat , they are hardly separated from it ; so a flatterer is hardly discerned from a true friend .

A flatterer differeth from a true friend ; first , The difference betwixt a flatterer and a friend . the flatterer Differ . 1 hath the persons of men in admiration because of advantage ; Iude. vers. 16.2 . Pet. 2.3 . but a true friend seeketh not theirs but them ; the flatterer through covetousnesse with fained words maketh merchandize of men , but a true friend never selleth his friend .

A true friend neither followeth men in all , nor prayseth Differ . 2 them in all , but onely in the best things : good men conversing with wicked men , may sometimes drinke in some of their customes , as they who looke upon sore eyes , their eyes become sore . So Ioseph learned to sweare by the life of Pharaoh ; but the flatterer because he cannot follow the vertues of those whom he flattereth , he studieth to follow them in their vices ; these are fitly compared to bad painters when they goe about to paint a beautifull face in which there is some blemish , they can cunningly expresse the blemish , but they cannot paint the beautifull face .

Differ . 3 There is a double faculty in the minde of man ; the brutish faculty , and the reasonable ; a friend helpeth alwayes the reasonable faculty , but the flatterer the brutish faculty ; and as there is some meat which nourisheth a man and feedeth him , and there is other meat which puffeth up the flesh onely , and breedeth unwholesome humors : so the true friend standeth for the reasonable faculty to edifie it , but a flatterer serveth the brutish faculty and puffeth up the man .

Differ . 4 A true friend will not spare to reprove him whom he loveth , but a flatterer dares not reprove a mans vices . Sometimes he findeth fault with some trifle in him , that he may flatter him the more in his predominant sinne ; as that hee hath not regard to his health , and that his haire is not well combed or such ; but hee never reproveth him if he be an Atheist , a drunkard , or a swearer ; he is like unto a Physitian who having a patient troubled with the stone , he will paire his nayles or cut his haire ; but he will never touch his sore .

The cunning flatterer differeth much from the grosse flatterer . The cunning flatterer differeth much from the grosse flatterer ; the cunning flatterer marketh the predominant sin of him whom he flattereth ; but the base flatterer flattereth him in every thing . Secondly , the cunning flatterer differeth much from the grosse flatterer ; the cunning flatterer is like the subtile idolater , the subtile idolater changeth the names of things ; so doth the subtile flatterer ; he calleth his Idoll his Image , so doth the subtile flatterer , if the man bee prodigall whom he flattereth , he calleth him liberall ; and if he be covetous , he calleth him a good husband . The subtill flatterer hath Esau's hands and his voice , but the base flatterer hath onely his hands but not his voice .

Remedies against flatterie . Now to free us from this vile flattery , it is fit that we praise men rather when they are dead , than when they are alive . Eccles. 4.2 . Wherefore I praise the dead which are already dead , more then the living which are yet alive . So David praised Saul and Ionathan after they were dead . So the widdowes shew the coats and garments which Doreas made while shee was with them , Act. 9.39 . Secondly , rather to praise them behinde their backes , then in their faces , so the Iewes commended the Centurion to Christ behinde his backe , Luc. 7.4 .

Of all sorts of flatterers the preacher is most dangerous when hee flattereth and humoureth the people in their sinnes , Malac. 2.9 . suscepistis personas in lege , Suscipere personas in lege quid . Of all flatterers a flattering preacher is worst that is , for gaine and for feare yee spared the rich and great men , and then ye caused men to stumble at the law , and yee corrupted the covenant of Levi ; this sinne Ezekiel called dawbing with untempered morter , Ezek. 13.15 . and Gregory expresseth the comparison this wayes , when a dawber or plasterer cometh to an old ruinous house , he maketh the indwellers beleeve that it is sound worke , and that they may dwell safely in it : so those dawbers promise salvation and security to the wicked , and then distruction and ruine cometh suddenly upon them ; the Apostle calleth this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to mixe water & wine together , as the Vintner for gaine mixed water & wine ; so the false teachers take the acrimonie from the word , when they reprove not because of gaine . So Esay 1. the city is become a harlot , as the harlot for delight abuseth her body , but not to beget children ; so the avaratious pastors delight not to beget children to the Lord , but they doe all for gaine , that they may make themselves great men . So Ezek. 13.18 . Woe be to the women that sow pillowes to all arme-holes , and make kerchiefes upon the head of every stature to hunt soules : Will ye hunt the soules of my people , and will ye save the soules alive that come unto you ? the women who gave themselves out for Prophetesses did use to hang Phylacteries & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , about the necks of the people , perswading them , that would save them from all inconveniences , and they said , that then they might sleepe securely , as if a pillow were under their head , then they did hunt and catch the simple soules , and made a prey of them , and so they polluted the name of the Lord for a bandfull of barley , and pieces of bread , Nam Orgyorum merces crat fragmen panis hordeacei : they would sell the people for the basest things , which the very priests of Bacchus were content with .

Conclusion . The conclusion of this is ; Prov. 27.21 . As the fyning pot for silver , and the furnace for gold ; so is a man to his praise : that is , as the fyning pot taketh away the drosse from the silver , and the furnace purifieth the gold ; so a wise man taketh away the drosse of flattery from his speeches , and purgeth them from all corruption : then they are like a Vessell for the fyner , Prov. 25.4 .

EXERCITAT . X. Of Rebukes . Commandement . IX . Levit. 19.17 . Thou shalt rebuke thy brother , and not suffer sinne to lie upon him .

The affirmative part of this Commandement . AS the Commandement forbiddeth us to hurt our neighbour with our tongues : so it commandeth us to rebuke him , and not to suffer sinne to lie upon him .

In rebukes consider these things : first , who must rebuke : secondly , what sinnes are to be rebuked publikly : thirdly , who are to rebuke : fourthly , the manner of rebuke : fiftly , the time ; and lastly , the end and successe .

First , who must rebuke ; To rebuke belongs to every Christian . it is a duty which is laid upon every Christian ; Increpando increpabis eum , Levit. 19.17 . Admonish one another , 1. Thess. 3.15 . If our enemies beast goe astray , wee are bound to bring it home againe , Exod. 22. much more our neighbour .

This duty especially concerneth preachers , To rebuke belongeth especially to preachers . it is a part of their ministery to rebuke and comfort : and amongst Christs Disciples , there was one who was the sonne of thunder , Mark. 3. And looke through all the old Testament , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Liber obiurgationum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sectio obiurgationum . and yee shall see that the most of their prophesies were rebukes , and threatnings : and the Iewes called Deuteronomie [ Sepher tocahhoth ] the booke of objurgations , and that section which beginneth , Deut. 28.14 . they call it [ Parashath tocahhoth ] Sectio objurgationum .

The necessity of this duty is such , that he will require the blood of the people at the hands of their Pastor if he reprove not : The Lord is vindex sanguinis , and hee will require the blood of their soules especially from them . The sheepheard was bound to make good that which was stolne , as Iacob did to Laban , Gen. 31.39 . So is the Preacher if it perish through his default ; it is a necessary duty then of the Pastor to reprove , that he may reclame his people from sinne , and save them .

The Preacher when hee reproveth a sinne in others , hee must take heed hee be free from that sinne himselfe , Math. 7.5 . Take out the beame out of thine owne eye , before thou take out the mote out of thy neighbours eye . Rom. 2.21 . Thou therefore that teachest another , A preacher must labour to be free of that sinne which he reproveth in others . teachest not thou thy selfe ? A preacher when he reproveth sinne in others , he cannot be without sinne altogether , as was the angell who did flie in the midst of the heaven , when hee reproved Babylon , Revelat. 14.17 . neither can bee stand in the Sunne as the angell did when he denounced judgement against the Princes of the earth , yet he must strive to be free of those grosse sinnes which he reproveth in others .

Secondly , what sinnes especially are to be reproved ?

There are sundry sorts of sinne , Vitium saeculi , vitium gentis , vitium personae .

What sinnes a preacher must reprove . That which is vitium saeculi , the preacher may deplore it rather then reprove it , Polygamie was a sinne which was generally practised through the world , and yet the Prophets spake little thing against it .

Secondly , Vitium gentis , when a nation is general●y given to such a sinne , as Egypt is called Rahab , pride , Psalm . 87.4 . So an Arabian is called a theefe , Ierem. 2. a Canaanite a consener , Ezek. 17.4 Zach. 14.21 . sorcery and witchcraft was the sinne of the Chaldeans , Esay . 2. Thou art full of the manners of the cast ; that is , of the sorceries of the Chaldeans .

How a preacher is to rebuke a nation . When a Preacher reproveth the sinne of a nation , first hee may reprove them from the contrary : Righteousnesse exalteth a people , but sinne is the reproach of a nation , Prov. 14.34 . See how famous nations are made by the Gospell , Capernaum was lift up to the heavens by the preaching of the Gospell , but sinne did cast them downe to hell , Matt. 11.23 . Esay . 19.18 . In that day shall five cities speake the language of Canaan , and one of them shall be called the city of the Sunne : What is that to speake the language of Canaan ? that is , sincerely they shall worship the Lord , and one of them shall be the city of the S●nne ; that is , Alexandria , it was famous because the Sunne of righteousnesse did shine upon it ; so people when they want the Gospell , they sit but in the shadow of death , Esay 9.1 .

Secondly , he may reprove the nationall faults comparing them with other countries , Hath any nation changed their gods , yet ye have changed me . Ier. 2.11 . Ezek. 57.

But what if a Preacher cannot point particularly at the sinne of the land , Quest. and bring it out in the owne colours of it ?

Then he may say after this manner , Answ. of old the foure Monarchies were represented by foure beasts ; the first by a lion , the second by a beare , and the third by a goat buck , and the last by a terrible and fearefull beast that had no name : so I cannot in particular describe the sin of this nation for the sinnes of it make up such a monster , that it hath no name .

Thirdly , there is Vitium personae , the personall sinnes of men , and here regard is had to the persons who are to be reproved , Iude. vers. 22. calleth this putting of difference , there is some stiffer graine , and some weaker graine , and therefore the husband man for the one , hath the wheele , and forthe other hee hath the staffe , to beat out the fitches : Esay . 28.27 . so the preachers should have sundry sorts of reproofes for sundry sorts of sinners .

Sinners are either infirme or weake sinners , Diverse sorts of sinners are to be reproved diversely . How weake sinners are to be reproved . craftie obstinate sinners , or malitious sinners .

The first sort of sinners who are to be reproved are weake and infirme sinners the Apostle willeth us when wee deale with such , To restore them with mildnesse . Galat. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is a speech taken from bone setters , who set the bones after dislocation very warily ; when a man taketh a mote out of a mans eye , hee taketh it out very warily , lest hee put out the eye also , and when wee pull downe old houses which joyne with Churches , wee pull them downe warily , lest wee pull downe some of Gods house with them : so take heed that thou pull not out some grace of God with the sin in the child of God , preserve Gods worke , and destroy the divells , and before that thou reprove such a one , it is necessary that thou insinuate thy selfe , that thou dost love him , and commend him in something , before thou reprove him and as the smith heateth the iron first , and then beateth it : so after thou hast softened thy infirme brother , thou mayst the more freely rebuke him . And as a good physitian had rather cure his patient with good diet and sleepe , then with cutting and fearing ; so shouldst thou with gentle admonitions cure thy weake and infirme brother .

How crafty sinners are are to be reproved . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The second sort of sinners who are to be reproved , are crafty sinners , Prov. 14.9 . Fooles make a mocke of sins , [ Evilim jalitz asham ; ] stultorum quisque deridet reatum : that is , with faire speches they cover their sinne , but here the Preacher should follow the example of the Lord , Who is froward with the froward , Psal. 18.22 . So should hee be craftie with the crafty , and discover these figge leaves , wherewith hee goeth about to hide his sinne ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Permutare nomen . wee have an example of this 1. Cor. 5.6 . Paul by a figure transferred the faults of other men upon himselfe and Apollo , and would not expressely nominate them , that they might the more easily take up their owne faults , for wee discerne other mens faults better then our owne , and then , per reflexam cognitionem , wee looke backe to our owne sinnes .

How obstinate sinners are to be reproved . The third sort of sinners are the obstinate sinners : In reproving such to move them to repentance , it is fit to bring a long induction of the judgements of God which lighted upon other sinners round about them , for as an arrow the farther it be drawne the deeper it pierceth ; so the farther that the threatning be enlarged the more it woundeth ; wee have a notable exanple of this Amos , 1. before the Lord would threaten Israel , For three transgressions and for foure ; first hee threatned Damascus upon the north , vers. 3. secondly , hee threatned Gaza upon the South , vers. 6. thirdly , hee threatned Tyrus upon the north-west , vers. 9. fourthly , he threatned Edome upon the south , vers. 11. fiftly , he threatned Ammon upon the east , vers. 13. sixtly , hee threatned Moab upon the south-east : seventhly , hee threatned Iuda . cap. 2.4 . and came nearer to them ; and last of all hee threatned Israel , so that by fetching a compasse about them , they might the more easily be brought to confesse their sinne .

Secondly , The sinnes of obstinate sinners in reproofe are to be exaggerated from the least to the greatest . it is fit to exaggerate the sinne of obstinate sinners , to goe from their least sinnes to their greatest , as Amos doth to Israel ; For three transgressions , the Lord would have pardoned these nations whom he threatened , but when it cometh to the fourth then hee will not spare them .

First hee beginneth with Damascus , vers. 3. What was Damascus fourth sinne . they had many sinnes , but their fourth and great sinne was this , that they threshed Gilead with threshing instruments of yron , here they breake the law of nations ; when they had taken Gilead captive , to thresh them with instruments of yron , even as the husband man thresheth his corne , their punishment is set downe , vers. 4 , 5. answerable to their sinne .

Secondly , he cometh to Gaza ; What was Gaza's fourth sinne . the sin of Gaza was greater then the sin of Damascus their fourth sinne was this , they carried away the whole captivity to deliver them to Edome : they were not content to destroy the cities of Iuda and Israel , but as many of the Israelites as they tooke captive they sold them to the Idumeans who were a fierce nation , their punishment is set downe vers. 7.8 .

Thirdly , he cometh to Tyrus , What was Tyrus fourth sinne . their sinne was greater then the sinne of Gaza , their fourth sinne was this , they delivered up the whole captivitie to Edom , and remembered not the brotherly covenant : Salomon and Hiram made a covenant together which they brake , there was no covenant betwixt Gaza , and the Israelites , and therefore the sin of Tyrus was greater then the sinne of Gaza : they also sold the children of Iuda and the children of Ierusalem unto the Grecians , Ioel. 3.6 . their punishment is set downe , vers. 10. answerable to their sinne .

What was Edom ; fourth sinne . Fourthly , hee cometh to Edom ; their sinne was greater then the sinne of Tyrus : his fourth sinne was this , hee did pursue his brother with the sword , and did cast off all pittie , and his anger did last perpetually , and kept his wrath for ever : this sinne of Edom was greater then Tyrus sinne , there was but onely a covenant of friendship betwixt Tyrus and Iuda , but Edom was his naturall brother , ( for he was Iacobs brother ) and for him to cast off the bowels of compassion , and to corrupt his affections was a most unnaturall sinne : and moreover to keepe perpetuall hatred , what a detestable sinne was this : his punishment is set downe , vers. 12. answerable to his sinne .

What was Ammons fourth sinne . Fiftly , he cometh to Ammon , their sinne was greater then the sin of Edom , their fourth sin was this , they ript up the women with child of Gilead , that they might enlarge their borders ; their hatred was against Gilead , not for any wrong which Gilead had done to them , but only for to satisfie their covetous heart , if they would not have spared the men , yet they should have spared the women , & if they would not spare the women they should have spared the young infants ; the Lord forbideth to kill the dam sitting upon the young ones , how much more will he have the children spared who are in the mothers belly : so that this sinne was greater then the sinne of Edom , therefore his judgement is set downe , vers. 14.

What was Moabs fourth sinne . Sixtly , hee cometh to Moab , his sinne was greater than the sinne of Ammon , his fourth sinne was this , he burnt the bones of the king of Edoms sonne into lime ; hee tooke the kings sonne whom he had taken captive , and should have spa●●d , hee tooke the kings eldest sonne who should have succeeded to the crowne , he did not onely kill him and then burne him , to give him the buriall of a King , but hee burnt him to lime , and as the Iewes say , incrustavit parietes , he sparged the walls with his lime ; what could hee have done more with a dogge ; here his cruelty exceeded the cruelty of Ammon , his punishment is set downe cap. 2. vers. 2. answerable to his sinne .

Seaventhly , he commeth to Iuda ; What was Iuda's fourth sinne . his sinne was greater than the sinne of Moab , their fourth sinne was this , they despised the law of the Lord , they had not kept his commandements , and their lies caused them to erre , after which their fathers have walked ; they sinned not onely against men , as Moab and Ammon did , but they sinned against the mighty God , casting off his covenant , and suffering themselves to bee deceived by idols ; and here by the way , wee may see what a great sinne idolatrie is , the greatest cruelty committed against man is not like it , and the breach of any naturall or civill covenant is not like the breach of the covenant with God : Looke how the sinnes and punishments jumpe together . their punishment is set downe . cap. 2. vers. 5. I will send a fire upon Iuda , and it shall devoure the palaces of Ierusalem , that is , Nebuchadnezzar shall burne the citie of Ierusalem , and carry them captive to Babylon .

Lastly , he commeth to Israel , that is , What was the fourth sinne of Israel . to the Israelites that were in Christs time ; for this is a prophecy of their cruelty , and their sinne was greatest of all ; their fourth sinne was this , They sold the righteous one for silver , that is , Iesus Christ for thirty peeces of silver . By this gradation wee may see that this is the greatest sinne , and that it is meant of the selling of Christ , this is a greater sinne to crucifie the Lord of glory , than to commit idolatry ; and for this their fourth sinne , the Lord rootes them out , that they were no more a people .

After this the Prophet beginneth at the greater sins and descendeth to the lesser , for after that they had sold the righteous one , and crucified him ; then they oppressed the people , selling them for old shooes , they pant over the heads of the poore , and cast them downe into the dust .

Here a Preacher must admonish his hearers to beware of the fourth sinne , for if they adde that fourth transgression to the former three ; then the Lord will not turne away his punishment from them .

When the plaine and open rebuke may doe more evill than good to the Church ; it is more fit to give the rebuke covertly than plainely ; wee have an example of this ; when the Apostle speaketh of the comming of the Antichrist . 2. Thes. 4. hee saith , that the Antichrist shall not bee revealed till hee that withholdeth be taken out of the way ; he would not say expressely , untill the Roman Emperor bee taken out of the way , for then he would have drawne upon the Church at that time the wrath of the Roman Emperor . So Ier. 25. When the Prophet had threatned all the Kings that they should drinke the cup of Gods wrath ; the King of Egypt , the King of Moab , and the Kings of Arabia , and the Medes ; then hee commeth to the King of Sheshak , that hee shall drinke after them ; he saith not expressely that the King of Babel shall drinke of this cup , for that open and plaine rebuke would have done more harme to the Iewes at that time than good , for now they were to bee led captive to Babylon to live there ; therefore he would not say expressely that this King should drinke the cup of Gods wrath , but yet closely hee insinuateth this , when he nameth him here Sheshak , where he alludeth to the drunken feast which the Babylonian Kings kept , called Sheshak ; here wee must take heed that wee follow not the Iewish curiositie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who by their Ethbbash , or alphabetum inversum finde out Sheshak in Babel , taking the last letter for the first , and the penult for the second ; and contrarywise the first for the last , and the second for the penult ; as may be seene here .

ל ב ב י ט ח ז ד ה ר נ ב א ל מ נ ס ע פ צ ק ר ש ת ב ש

Fiftly , the time of reproofe ; The time of reproofe . every time is not a fit time to reprove . When Nabal was drunke Abigail spake nothing to him , Will yee catch the wilde asse but in her moneth . Ier. 2. When she is bigge with foale , then it is a fit time to catch her ; so wilde sinners when they are loaden with afflictions , then it is time to catch them ; although they have snuffed up the winde like the wilde asse before . Prov. 25.11 . Words fitly spoken are like apples , of gold in pictures of silver . First , words are like apples ; an apple if ye pull it before it be ripe , then it is sowre ; and if it hang too long then it rotteth ; so a word spoken out of season , is either bitter or unsavory ; and as gold put in a case of cut-worke of silver appeareth the more glorious , so are words kept till due time and fit occasion ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and when a word is spoken in season it is verbum datum , [ Gnal aphnau ] super rotis suis , upon the wheeles of it .

The last thing to bee considered here is the end of reproofe , The end wherefore reproofes are given . if thou reclaime thy brother then thou savest both thine owne soule and his ; if thou reclaime him not , yet thou savest thine owne soule , but if thou reprove him not , then thou doest hazard thine owne soule and likewise his soule ; in the first thou givest a good account of good sheepe , in the second thou givest a good account of bad sheepe , but in the third thou givest a bad account of bad sheepe .

Oftentimes the successe is not answerable to his paines , for they continue still in their sinnes after he hath reproved them . Prov. 29.9 . If a wise man will contend with a foole , whether he rage or hee laugh , there is no rest . that is , whatsoever way he dealeth with the foolish and wicked man , he is never a whit the better ; if hee speake mildely to him , then he laughes and scorneth ; if hee rebuke him then he rageth , this is that which Christ him . selfe saith , Mat. 11.17 . when hee piped to the Iewes they would not dance , and when hee mourned to them they would not lament ; and the Iewes illustrate it by these examples , I was angry with Ahaz , and gave him into the hand of the King of Damascus , and he sacrificed to their gods . 2. Chron. 28.23 . I played againe with Amaziah , and gave the King of Edom into his hands ; but what better was hee , for when he had taken the King of Edom and his gods , yet he fell to worship them . 2. Chron. 25.14 . So neither when I piped to them or when I lamented , was I the better .

Conclusion . The conclusion of this is : Levit. 19.17 . In rebuking thou shalt rebuke ; in the originall it signifieth to convict with arguments , as to reason with him . Iob. 13.3 . To convince him . Iob. 32.12 . To reprove him . Esay . 11.4 . opposite to this is , when men hold their peace & rebuke not , as David said neither good nor bad to Adonijah , so to flatter them in their sinnes . Prov. 28.23 . Thou shalt not suffer sin [ Gnalau ] upon him , or Thou shalt not beare sinne for him . Levit. 22.9 . Num. 18.32 . or Gnalau , is for his sake . Psal. 49. For thy sake are wee killed all the day . If thou rebuke not thy neighbour thou shalt beare his sin , if thou rebuke him , Thou seekest to save his soule from death . Iam. 5.20 .

EXERCITAT . XI . How a man should rule his tongue , in speaking of himselfe or his neighbour . Commandement IX : Psal. 39.1 . I said I will take heed to my wayes that I sinne not with my tongue .

FOr the observing of this commandement ; First , we must know both how to speake of our selves , and of others ; Secondly , when to hold our peace and not to discover other mens secrets .

Concerning the first , it is a good rule which the Schoole-men set downe concerning the judging of our neighbour , and it is this ; Vt bona ejus certa , meliora ; certa mala , minora ; dubia bona , certa ; dubia mala , nulla judicemus .

This rule may bee cleared after this manner in these foure ; First , there is God ; Secondly , the child of God ; Thirdly , the devill ; and lastly , the wicked : And looke how these foure behave themselves concerning the offences of the children of God , and then see how the child of God behaveth himselfe about his owne offences , and this will cleare this rule .

First , for God ; Certa bona meliora aflimat Deus . those good things which hee seeth in his children , hee never extenuateth them but inlargeth them . Example , Iob. 1.8 . Hast thou not considered my servant Iob , how that there is not the like of him in all the earth , a perfect and an upright man , one that feareth God , and escheweth evill ; but when hee commeth to speake of their sinnes after they were pardoned ; Certa mala minora . see how sparingly he speaketh of them . Example , David was a man according to Gods owne heart , and turned not aside from any thing that he commanded him all his dayes , save onely in the matter of Vrijah the Hittite . 1. King. 15.7 . hee speaketh neither here directly of his adultery nor of his murther .

Certa bona majora facit . Then come to the child of God , when he speaketh of other mens vertues he enlargeth them . Example . Luc. 7. the elders of the Iewes that came to Christ ; s●e how they lay out the vertues of the Centurion , He is worthy for whom thou shouldst do this , for he loveth our nation and hath built us a Synagogue ; but when the child of God looketh upon other mens sinnes , hee either passeth them by or speaketh but sparingly of them . Certa mala minora facit . 2. Sam. 1.23 . David passed by the faults that were in Saul , and praysed his vertues , but this is especially to bee observed when they are dead .

Bona dubia in melius . Thirdly , if the good that is in his neighbour bee doubtfull then he interpreteth it to the best sense ; when Christ said to Iudas , that which thou doest doe quickly ; the Disciples expounded this to the best sense , thinking that he had bidden him buy something for the feast .

Dubia mala nulla admittit . Lastly , those evils which seeme doubtfull , hee turneth them to nothing . Prov. 25.23 . As the North wind driveth away the clouds , so doth an angry countenance a backbiting tongue .

Now let us see how the devill behaveth himselfe in these things , when hee speaketh of the good which is in the children of God he doth extenuate it ; Certae bona minora facit diabolus . Doth Iob serve thee for nothing , hast thou not made an hedge about him ; and about his house , and about all that he hath on every side . Iob. 1.9 . as if hee should say , Iob is but a mercenary , and serveth thee for himselfe , and for those things which thou givest him .

Certa mala majora facit . But when hee speaketh of their sinnes , see how this accuser doth exaggerate their faults ; we see the example of this in Ioshua the high-priest . Zach. 3.1 . he objected to the Lord , how Ioshua stood before him in soiled and torne garments , as if hee should say , is this a good high-priest to serve thee ? but the Lord said unto him , increpat te Iehova , hee is but titio , or a firebrand newly drawne out of the fire , and therefore no marvell that hee is not better dressed .

Thirdly , Certa dubia facit . he maketh things which are certaine to bee doubtfull ; the Lord said , That day that thou eatest of the forbidden tree , thou shalt certainely die : but the devill turneth this in a doubtfull speech , non moriendo morieris , it may be ye die , and it may be ye die not .

Lastly , he maketh things that are true to be false , Vera facit falsa . when the Lord commanded the young Prophet that he should not eate bread at Bethel , yet the devill falsified this commission in the mouth of the old Prophet , and said , that he had a warrant that he might eat bread at Bethel .

Fourthly , Bona sua majora facit impius . let us see how the wicked behave themselves here ; they are full of their owne praises , the Pharisee said , I fast twice in the weeke , and I give my tithes : but when he speaketh of his owne sinnes , he extenuateth them and maketh them nothing ; I am not an extortioner , &c. Luc. 18. Iudas said , is it I master ? Ioh. 13. Mala sua minora facit . and the whore wiped her mouth and said , she did it not . Prov. 30.

Againe see how they behave themselves towards the children of God ; Certa bona dubia facit . when the Pharisee saw the Publican standing a farre off , casting downe his eyes , knocking on his breast ; yet how uncharitably doth he judge of him ?

Lastly , come to the child of God ; Bona sua minora facit . and see how hee judgeth of himselfe ; when the child of God speaketh of his owne goodnesse , he extenuateth it . 1. Cor. 15. I am the least of all the Apostles , and as one borne out of time . So Prov. 30.2 . Surely I am more brutish than any man , and the knowledge of man is not in me ; Paul saith of himselfe , I was a blasphemer , and persecuted the Church ; & so Gideon said , My familie is [ attenuate or ] poore in Manasseh , and I am the least of my fathers house . Iudg. 6.15 .

The second thing is to put a bridle to the tongue and not to disclose the secrets of others ; to moderate our speeches , and to speake little . Eccles. 5.1 . Psal. 141.3 . Keepe the dore of my lippes . Qui divaricat labia sua . Prov. 16.30 . A metaphor from a whore , a man should not have a whorish mouth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the tongue should be restrained with a bit or bridle ; a man should not bee a man of lips , that is , of much talke , vir labiorum ; Iob. 11.2 . or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a foolish speaker ; but most of all he must put a bridle to his tongue , and keepe it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that his tongue walke not through the earth , as David saith . Psal. 70.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the mouthes of such must be stopped , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tit. 1.11 . and put to silence . 1. Pet. 2.15 .

Secondly , the tongue is to be bridled that it disclose not other mens secrets which should not bee revealed . Prov. 11.3 . The Iewes used to write upon the back of the letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nun , cheth , shin , which signified niddui hherem , and shammatha , which were the three sorts of excommunication amongst them ; and thereby they signifie that he who openeth letters or revealed secrets concredited to him , deserveth these three sorts of excommunication . When Alexander the great was reading a letter , Ephestion lookt upon the letter , but Alexander tooke his signet and set upon his lips , teaching him that hee should keepe it as secret as if it were a sealed letter . If the fault bee criminall which thou knowest of another , thou art bound to reveale it ; if it be judicially enquired , thou art bound to reveale it ; if the fa●t be intended and not acted concerning the State , thou art bound to disclose it .

Conclusion . The conclusion of this is : The tongue is an unruly evill . Iam. 3. ● . and therefore had need to be well lookt unto ; For death and life are in the power of the tongue . Prov. 18.21 .

Commandement . X.

EXERCITAT . I. Against Concupiscence . Exod. 20.17 . Thou shall not covet thy neighbours house , &c.

THe sinne which Adam committed in eating of the forbidden fruit is called originale originans , Originale origia●● . originatum . and the punishment of this sinne is called orignale originatum , which is that corrupt habit which staneth and defileth all the actions of men ; and in the first sinne , natura Corrupit personam ; and in the second , persona corrumpit naturam , that is , Adams actuall transgression corrupted his person , and he eating of the forbidden fruit , all mankind fell in him .

There are three sorts of habits , naturall , infused , Habitus naturali● infusus acquisitus . and acquired habits ; naturall habits , as originall sinne ; Infused habits as faith hope and charity ; acquired habits , by frequent actions either good or bad .

The first sinne which commeth from this originall sinne , is defiderium informatum vagum & non determinatum , a wandering and a light thought before it come to consent ; there is vitiositas , vitiosus motus , and vitiosa affectio . Vitiositas is the corrupt habit which is originall sinne , it is in the will but not properly from the will . Then there is vitiosus motus , the first motions which proceed from this corrupte habite and they are partly with the will and partly against the will ; and thirdly , there is vitiosa affectio , the concupisence and lust which is with full consent and that is altogether from the will .

The Church of Rome maketh three sorts of desires in soule , Motus . primo-primi , secoundo-primi secundi . first , Primo-primi motus , then Secundo-primi , and thirdly , Secundi motus .

They say that those Primo-primi motus are neither mortall nor veniall because they arise before the consideration of reason , and the will cannot represse them because they proceed from our naturall disposition . The naturall appetite in man is threefold , A threefold appetite in man . First 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which draweth foode to it , and this is common to the plants beasts and man . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the sensitive faculty common to man and beast ; thirdly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is joyned with reason these three sorts of appetites considered Physically are not forbidden in this Commandement , but consider them morally as they have a relation to the Law of God , they may bee sinne either in the manner , object , or end in the manner when a man thirsteth for things naturall excessiuely , Esay . 5.11 . Woe be to them that are strong to carry drinke . So when it is set upon a wrong object , it is not said , thou shalt not covet a wife , but thou shall not covet thy neighbours wife . Thirdly , when we covet a thing to a wrong end , The wrong object condemned this command . Iam. 4.3 . Ye aske that yee may consume it upon your lusts . In this Commandement the wrong object is properly condemned , but if we exceed in the measure ; then it is a breach of some other Commandement . So if it be desired for a wrong end , and the concupiscenc● come with full consent , then it is not within the 〈…〉 lists of this Commandement .

Now that we may take up , that these primo-primi , motus are sinne , marke thee degrees which Iames setteth downe , Cap. 1.14 . First , there is abstraction , the second is inescation , the third is conception , the forth is consent or action , or the full consent of the mind ; and last is the perfection of it when , it bringeth forth death .

The first degree is abstraction when the mind receiveth a thought cast into it about the committing of evil ; by these meanes it suffereth it selfe to be drawne away : the second is inescation , when the mind receiveth a worse thought for the committing of sinne , as when the fishes delight themselves to play with the baite . Iob compareth this to a little poyson which a man keepeth under his tongue , cap. 20 , 17. he keepeth it for a little while , and then spitteth it out againe ; the third is conception , when there is a will to commit the evill , the full consent is oftentimes put for the action , as Exod 12 , 48 , The will put for the action . and when a stranger shall so journe with thee , and will keepe the passover , that is , hath a desire to keepe the passover . So Gen. 37 , 21 , & Ruben heard it , and he delivered him out of their hands , that is , he would have delivered him , the fourth degree is the action it selfe ; and the last is the perfection , and this is the habite of sinne .

This abstraction which is the first degree , What degree of sinne is cond●mned in this command . is condemned in this Commandement , and so inescation which is the second degree , but the third degree when there is a will and a purpose to commit this sinne , and the action it selfe and the habit , all these are without the listes of this Commandement .

These degrees and proceedings in sinne may be cleared by this exemple . David beholding Bethshabe , he had but a confused love to her , this was abstraction : secondly , there commeth suggestio prava or ine : scatio , what if I could get such a woman . Thirdly , it commeth to conception , it were good to have this woman . Fourthly , to the action , but it never proceeded to the habit ; all these degrees were sinne in David before it came to the full consent . The Church of Rome granteth that the full consent is mortall sinne . Secondly , that the delight is a veniall sinne , because it is but semiplena deliberatio , but they deny motum suggestionis to be a sinne .

If concupiscence it selfe were not a sinne , it would never tempt a man to sinne , for nothing bringeth out sinne formally , but sinne : Iames in the place cited distinguisheth diverse sorts of sinne , there are some sinnes consummated & finished , and these bring forth death , but it followeth not that other sinnes bring not forth death , he that calleth his brother foole is worthy of Gehenna , but it will not follow , that he that calleth his brother Raca , is not worthy of Gehenna simply , but onely that hee is not worthy of Gehenna in that same degree . So concupiscence consummated bringeth forth death , therfore concupiscence not consummated bringeth not forth death , this will not follow , but onely this , it bringeth not forth that same sort of death which concupiscence consummated bringeth forth .

Ob. They say that concupiscence is sinne onely , because it draweth men to sinne .

Answ. The divers exceptions of sinne . This word sinne is diversly taken in the Scriptures . First , for the transgression of the Law it selfe . Secondly , for the guilt of sinne , Gen. 4 , 7. Sinne lyeth before the doore , that is , the guilt or punishment ; sometimes for the occasion of sinne , as Deut. 19.20 . I burnt your sinne in the fire , that is , the golden calfe which was the occasion of your sinne . So Rom. 7.7 . The Law is sinne , that is , it stirreth up men to sinne through their corruption . Fourthly , it is taken for the Sacrifice for sinne , as Hos. 2.4 . they eate the sinnes of the people , that is , the sacrifice for sinne , but here concupiscence is taken properly for sinne .

Sometimes concupiscence is put for our corrupt desires concupiscence bringeth forth death , that is , Concupiscence how sometimes taken . the concupiscence of our appetite bringeth forth actuall sins , and sometimes concupisence is put for the effect of sinne brought forth in the acte by our corrupt desires , per metony miam effecti ; as Ro. 7.7 . Sin wrought in me all manner of concupiscence , here it is put for the effect of sinne brought fourth by our corrupt desires , but howsoever it be taken , it is still sinne .

The Church of Rome holdeth that these first cogitations in the heart of man are not sinne ; The Church of Rome holdeth concupiscence not to be sinne . & they read these words . Gen. 8 , 21. I will not curse the ground any more for mans sake , because the heart of man is prone to evill even from his Youthhead . Phygius the Papist reasoneth out of this place , perversly translating it this wayes , that for which God spareth a man is not sinne , but God spareth a man for the thoughts of his heart , therefore they are not sinne in themselves , for that which is sinne in it selfe , provocketh the Lord more to anger still .

But this reason ariseth out of a false translation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quamvis . for the word Ci , should be translated quamvis , although the cogitations of his heart be evill . So it is taken Gen. 47.15 . why should we dye in thy presence , although the mony faileth . As though the Lord should say , although the cogitations of his heart be evil , and I might be justly angry with him , both for his originall & actuall sins , & destroy him , as I did in the deluge , yet in my mercy , I will not do this to him . Againe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they translate Rangh badly here , prena in malum , where as it should be translated , altogether evill , and so they translate Minnagnora badly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab adolescentia , for the child is called Nagnar , as soone as he stirreth in his mothers belly . And lastly they say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 omne figmentum cogitationis est intentum tantum ad malum , and so they passe by all the degrees , how the Lord exaggerateth this sin that is in the heart of man. For it is more to be evill than to encline to evill , and figmentum cogitationis cordis is more , than cogitationes cordis , jotzer lebh signifieth completas cogitationes cordis , & incompletas : the vulgar Latine taketh it onely for the actuall imagination of the heart , as if there were some good in the heart it selfe ; Cornelius a Lapid in Gen. 8. and they make two shops , as it were , in the heart of an unregenerate man , one of concupiscence , and another of vertue , it is in mans choyse , saith he , either to worke in the one , or in the other , and to chuse the good if he please , being assisted by God ; as though there were some power in him to concurre with God ; but this word rak taketh away all this . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Obj. They reason this wayes , where there is no condemnation or matter of condemnation , there is no sinne , but in those who are justified , there is no matter of condemnation , therefore there is no sinne in them .

Answ. These who are justified , there is nothing in them worthy of condemnation , by grace ; but the sinn it selfe is worthy of condemnation : and as in an unregenerate man , the fact may passe and the guilt remaine , Iosh. 10. We are under the sinne of Baal-peor unto this day , here the fact was past , and the guilt remained ; So the guilt is taken away from a regenerate person , and yet the concupiscence remaineth . What part of sinne is taken away in a regenerate man . There is materiale and formale in peccato ; the formall part , which is the obligation to the punishment , is taken away , although the materiall part may remaine , Iere. 50.20 . In those dayes , and at that time , saith the Lord , the iniquity of Israel shall be sought for , and there shall be none , and the sinnes of Iuda , and they shall not be found : for I will pardon them whom I reserve . And Rom. 8.1 . There is therefore now no condemnation to them which are in Christ Iesus , who walke not after the flesh , but after the spirit . A land-marke removed out of the land , the materiall part remaineth still , to wit , the stone , but not the formall part which is a relation to be such a marke ; when a Magistrate giveth over his place , formale respectivum deest hic , that is , men respect him not as he is a Magistrate no more , but yet he is a man still ; so this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or concupiscence which remaineth in the children of God after Baptisme , is sinne in it selfe , but this relation , the guilt which is the obligation to the punishment is taken away , manet vitium , sed tollitur judicium , cessat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sed restat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Againe , there is an actuall guilt , Reatus Actualis , potentialis . and a potentiall guilt in sinne ; the actuall guilt is taken away from the sinnes of those who are justified ; but the potentiall guilt is still in them ; there were serpents in the Wildernesse which stung the Israelites , Num. 21. and there was a viper on Pauls hand which hurt him not , Act. 28.5 . The sinnes of the wicked are like the Serpents in the Wildernesse which stung the Israelites to death , but the sinnes of the children of God are like to the viper upon Pauls hand , although it had a sting in it , yet it was restrained by the power of God that it could not hurt him ; so the guilt of the sinnes in the children of God have no power to sting them ; but in heaven there shall be neither politicall nor actuall guilt to hurt them , as there is no sting in the brasen Serpent at all .

Secondly , That the second first motions are mortall . they say that secundo primi motus are veniall , because men resist them , and fight against them , they are more worthy of praise than of punishment ; and they adde that sinne is said to be veniall three manner of wayes , first , veniale ex causa , secundo ex forma ; tertio , veniale ex eventu . Veniale ex causa forma eventu . No sinne veniall in respect of the cause .

Veniale ex causa , as when a man doth a thing of ignorance , here they say his ignorance maketh his sinne veniall , but this is false , for there was a sacrifice under the Law for sinnes of ignorance , to teach us that ignorance must be purged by the blood of Christ as well as other sinnes .

Secondly , they make these motions which are with ●trife , to be veniale ex forma , but every sinne is the transgression of the Law , whether they be great sinnes or l●sser , that sinne which made Paul to cry out , O wretched man that I am , who shall deliver me from this body of death was this a veniall sinne of it selfe . 〈…〉 veniall ●nt . We acknowledge then , sinnes onely to be veniall , ab eventu , that is , through the merits of Christ , which purgeth all sort of sin , from Adams originall sin , to the habite of sin and to the idle and flying motion , to the sinne with reluctation , to the full consent and act .

●ct . They say , as the Physitian is not angry with him who is thirstie , but with him who drinketh contrary to his commandement , so God is not angry for concupiscence , but if the man contrary to his commandement , give the will and consent to the sinne , then he breaketh the commandement , and God is angry with him .

Answ. The comparison is altogether faulty here , for God findeth fault with those first motions which arise in the heart with a certaine delight ; and although they arise in the heart before the consent of the will , yet they are not altogether against the will , for otherwise the heart would not take delight in them . The Physitian is not angry with his sicke patient because he is thirsty , because the sicke man hath no delight in his thirst , as the man doth in his very first thoughts .

Obj , But they say , actiones sunt suppositorum , sinne is committed by the person in whom it is , Rom. 7. Not I , but the sinne that dwelleth in me .

Ans. Paul representeth a double person . Paul representeth a double person , first , the unregenerate , when he saith , I allow not that which I doe ; than of the regenerate , I serve the law of God in my minde , the a●tions of the regenerate part , are not the actions of the unregenerate part , yet they are both actions of the whole person . Example , if a Gardiner should ingraft in the stocke of a tree , some grafts of the Apple tree , and some of the Crab tree , none can say that the graft of the Apple tree beareth Crabs , or that the graft of the Crab tree beareth Apples : so we cannot say , the regenerate part bringeth forth sinne , or the unregenerate part bringeth forth good , and yet wee say Paul bringeth forth both .

It is a question which much exerciseth our Divines , what it is which is condemned in this last Commandement , whether it be the first motions of the heart , before they come to consent , and in the rest of the Commandements , whether it be the full consent .

Others hold that they are distinguished thus : the habituall sinnes are condemned in the former Commandements , and the concupisence condemned in this Commandement , are not onely the first motions of the heart before they come to full consent ; Whether concupisce●ce before it come to consent , or a●ter it come to act , b● condemned in this commandement , but also when concupiscence bursteth forth into act , although they be not consummate sinnes and habituall . Now that those sinnes are condemned in this last Commandement which are not habituall , but actuall onely ; they goe about to proue it out of Mark. 10.19 . thou knowest the Commandements , doe not commit adultery , doe not kill , doe not sweare , doe not beare false witnesse , defraud not , honor thy father and mother . In this enumeration of the Commandements , they say , that , to steale , and to defraud here , are two diverse Commandements , to steale , belongs to the eight Commandement , and to defraud to the tenth ; and this defraud they make to be the act manifested , but not the habituall act onely , which is condemned in the former Commandement , but of this we have neede to enquire more .

How shall we know when concupiscence is condemned in the last Commandement , Quest. and when it is forbidden in other Commandements .

How we may know may know what concupiscence is within the last command , and what is condemned in other commands . When we resist the Temptation , and fight against it , then it is within the lists of the last Commandement , the Temptation sometimes aggreditur , sed non ingreditur , as when the devill tempted Christ , here the temptation because it tooke no hold upon Christ , it was not a breach of any of the Commandements , and here it was in him true , scire malum non est malum , Secondly , ingreditur sed non progreditur , when the devill layeth the tentation before the regenerate , although hee oftentimes resist the temptation , yet it taketh some hold upon him , but grace suppresseth it againe , and this is within the last Commandement , and it hath some inclination to consent .

Every sort of strife about sinne is not within this Commandement , Lucta Ethica . Theologica . there is Lucta Ethica , and Lucta Theologica ; this Lucta Ethica such as was in Medea , is not forbidden in this last Commandement : for the conflict was betwixt her mind and her affection , and not betwixt sinne and grace in the same affection . She may be compared to that cake which the Prophet , Hos. 7.8 . speaketh of , which was raw on the one side , and bak't on the other side , but the child of God is like to the Cake somewhat bak't on both sides and somewhat raw on both sides , A difference betwixt the will of Medea and Pauls will . the will of Medea is onely Satans , although there was some light in her understanding , but the understanding and the will of Paul are partly regenerate and partly unregenerate ; the understanding of Medea , was like a glasse representing to the will what it should doe , but the will was unwilling to follow it ; a sinne is perfected more by the perversnesse of the will then by the darkenesse of understanding , an unregenerate man is compared to the wilde Asse which snuffeth up the wind , Iere. 2.24 . that is , who followeth the swinge of his affections altogether , therefore wee see though a man by generall sort of knowledge confesse that God should be loved above all things ; A great difference betwixt a mans generall knowledge of God , and his particular judgement . yet in his particular judgement and practise hee thinketh it a hard thing to follow Gods will rather than his owne , and from this sort of knowledge there followeth an imperfect sort of will which the Schoolemen call rather velleitas than voluntas ; but from the latter sort of understanding , there followeth a full consent which is properly called the will : by the generall sort of judgment , the unregenerate man judgeth that hee should rather-love God than his base lusts , but when he commeth to his particular practise , he had rather offend God than want his base lust . When the eyes of Balaam were opened , there were some glimpses of light in his understanding which made this velleitas in him , but not voluntas .

Where there is a sharp conflict betwixt the flesh and the spirit , that is within this Commandement , The conflict betwixt the flesh and the spirit , is like salt Peter and brimstone . as when two opposite things meete together , cold salt Peter , and hote Brimstone make a great noise ; so when grace and sinne meete together in the child of God , they make a great stirre , and make him to cry out , O miser ego , hence come these words of warre , To pull downe holds , 2 Cor. 10.4 . to buffet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 9.27 . but where there is a little glimpse in the understanding , and faint desires in the will , they are like the crackling of thornes under a pot , Eccles. 7 , 6.

The faint desires of the will of the unregenerate are soone quenched againe , they are but , Lucida intervalla furiosis , & they see worse after the glimpse is gone than before , as those who see with a flash of lightning , see worse then they did before .

Againe we may discerne when concupiscence is within the lists of this last Commandement , and when not , How to know when concupiscence is within this command . thus ; he that willeth the end , and willeth not the means , this conflict is not within the lists of this Commandement , as Prov. 13.4 , piger vult et non vult . he willeth the end , but he willeth not the meanes tending to the end , Hos. 10. Ephraim delighted in threshing , but not in plowing ; here Ephraim would have commodity of Religion , but he will not take the paines to mortifie his sinnes , here he willeth , and he willeth not when men wish heaven , but wish not the meanes , which lead to it , this conflict is not with in the lists of this last commandement ; for in the conflict of the Child of God , he willeth both the end and the means but he is defective in them both .

Grace is like a Prince to the soule , and the soule like a rebell . Grace is the Prince in the soule , the will in the Child of God may sometimes be drawn away from the King , and flye to the enemy , as David fled to Achis for feare , yet when he went abroad to fight he killed the Philistimes in the South-country , and he carried still a loyall heart to his King : so when the Child of God is taken Captiue , yet he hath ever loyall heart to his King ; but the wicked are rebels against their King , take armes against him , draw away his subjects from him , as Ieroboam did to Rehoboam .

Ethi . 1. cap. vis . The faculties of the soule like the two sides of man in moving . The Philosopher compareth the two faculties of the mind to the two sides of man , to the right side , and to the left side , when a man moveth the one slowly , he inclineth more to the other ; so saith he , those who use reason and follow her , they are more hardly caried after their appetites , and they who follow their appetites , follow reason the lesse ; and he calleth reason the right side , which is the strongest , and the appetite the left side ; this may be said fitly of the Christian soule , grace the right side , and sinne the left side , if sinne prevaile , then the left side draweth the right , but if grace prevaile then the right side draweth the left .

There hath been a great question disputed of old , concerning the body and the soule , whether the soule did more harme to the body , or the body to the soule ? 〈…〉 Theophrastus said that the soule was bound to pay a great hire to the body , because it lodged such an unruly guest in it , but the other said that the body should pay so much to the soule , because it was defective and performed not its duty soule , but if the spirit should intend action against the flesh , as the soule did against the body , what great complaint might be given in against the flesh ? for sometimes the flesh bringeth the spirit so low that the spirit scarcely stirreth in a man ; as in that incestuous Corinthian , there was the flesh and the spirit in that great fall , Let him be delivered to Satan to the destruction of the flesh , that the spirit may be safe , 1 Cor. 5.5 . Here there was the flesh and the spirit in him , but the spirit was at a low ebbe ; a tyrannous master did never so tread upon his slave , as the flesh doth upon the spirit . Secondly , when the spirit beginneth to creepe out of the fetters , and to serve God , how unwilling is the flesh , Cant. 5.2 . My heart waketh , but I am a sleepe . So , the spirit is ready , but the flesh is weake , Matth. 26.42 . Thirdly , when the spirit is in the best estate , yet the flesh hangeth on still , Heb. 12. And , these who are washen have need that their feet be washen , Ioh. 13.10 .

The comforts which the childe of God hath in this combat , are these , first , What comforts the children of God have in their spirituall combat , first in the aussurance of victory . he hath the commandement of God to goe on in the combat . In other combats men are not certaine of the event , and therefore , hee should not boast who putteth on the harnesse , but he that layeth it aside . 2 King. 20. but in this combat , no sooner put we the spirituall armour upon us , but we may be perswaded of the victory . Iacob had three mighty wrestlings ; first , he wrestled with Esau in his mothers belly . Secondly , when he pleaded with him for the blessing . And thirdly , when he strove with the Angell . In the first conflict he perceived not what it meant ; in the second conflict he got a great assurance of the victory ; but in the third conflict he got a full assurance of the victory , if thou hast prevailed with God , much more shalt thou with men , Gen. 32 , 28. So in the conflict betwixt the flesh and the spirit , the childe of God at the first scarcely perceiveth this conflict , then the flesh beginneth to stirre more against the spirit , and then the child of God getteth some more certainty of the victory , at last he getteth a full assurance as Israel did , and he shall prevaile as a prince of God.

2 In our second the holy spirit . Againe , in this conflict betwixt the flesh and the spirit , we have a good Second , the spirit helpeth our infirmities , Rom. 8.26 . Grace is very weake in the children of God , it is like smoaking Flaxe , or a bruised reede , but here is our comfort , that we have a strong helper , and there are more with us than against us , 2 King. 6.16 .

3 In our Iudge Iesus Christ . Thirdly , we have a favourable Iudge in this combat , when Moses saw an Egyptian and an Israelite striving together , he killed the Egyptian , but saved the Israelite ; So the Lord in the conflict , he favoureth the regenerate part , and will kill the flesh , the unregenerate .

4 In our reward . Fourthly , wee have a rich reward , I have fought a good fight , and hence is laid up for me a crowne of glory , which the Lord the righteous Iudge shall give me at that day , 2 Tim. 4.8 .

Conclusion . The conclusion of this , when the children of God feele this conflict betwixt the flesh and the spirit , they thinke it very grievous , and they say with Rebecka , that it had been better for them that they had never conceived ; but let them imitate Rebecka in this , that had recourse to the Lord by prayer , and she got this answer , The elder shall serve the yonger , so shalt thou get this answer , the old man , sinne , which molesteth and troubleth thee , shall serve the new man , grace . If violence had been offered to a Maide that was betrothed under the Law , if she held her peace and cry'd not , then shee was to dye the death , but if she cryed out , then she was not to dye , Deut. 22.23 . So when these violent temptations are offered to the soule , if we hold our peace and harbour them , then we are the children of death , but if we cry out for violence offered to the soule , as Paul did , Rom. 7.24 . O wretched man , who shall deliver me from this body of death , then we are not to dye .

EXERCITAT . II. That the tenth Commandement is but one , and should not be divided in two . Commandement X. Exod. 20.17 . Thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his , &c.

THe Lord expresly saith , The Church of Rome numbreth up the commandements falsely . that there are ten Commandements , Exod. 34 , 20. but the Church of Rome , because the second Commandement toucheth them somewhat neere to the quicke , there they would shuffle in the second Commandement with the first , and make them all one , and to make up the number of ten , they divide this last Commandement in two parts , and they make the ninth Commandement to forbid the coveting of our neighbours wife , and the tenth to forbid the coveting of our neighbours house and goods .

But if these were two Commandements , we should not know in what order they should stand , The last commandement cannot be divided in two . for Exod. 20. it is said , Thou shalt not covet thy neighbours house ; but Deut. 5.20 . Thou shalt not covet thy neighbou●● wife , is put first , which was in the last place before .

Secondly , the Apostle , Rom. 7. calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the singular number , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commands in the plurall number ; Oleaster upon Exod. 20. refuseth this division of theirs , and plainly sheweth that the last Commandement is but one , desiderium vxoris non constituit unum praeceptum , & desiderium Asini aliud praeceptum , sed ambo unum praeceptum faciunt .

Ob. Sicut se habet actus ad actum , sic concupiscentia ad concupiscentiam , but the act of adultery and the act of concupiscence are diverse , therefore the concupiscence should be diverse .

Answ. There is not a twofold concupiscence , bu● divers acts of one concupiscence . There is a difference betwixt the conception of sinne and the birth and perfection of it ; when it is brought forth and branched out , then it appeareth what kind of sinne it is ; it being in the seed it cannot be so distinguished , and if every particular act of coveting doth make a diverse Commandement , then the number of them should be more then ten .

Obj. But the Hebrew Text , Exod. 20. and Deut. 5 , includeth these which we make the first second and Commandement in one , by the Letter ם , so Deu. 5. that which we make but one Commandement , the Hebrewes make it two , thou shalt not covet thy neighbours Wife , ם thou shall not covet thy neighbours house , to be the tenth .

Answ. How the Hebrewes signifie the commands to cohere and to be distinguished . The Scriptures are distinguished by ם , called Semucha , noting continued sentences ; and by ם which signifieth Petucha , the beginning of a new , but of a lesse section ; and these Semuchoth are set downe in the Commandes to signifie that there is a cohesion amongst them , for there is a greater cohesion betwixt the first and second Commandement than betwixt the second and the third , and therefore Semucha is added to them .

Deuteronomy to be interpreted by Exodus . Againe , although the last Commandement be distinguished by Semucha , Deut. 5. yet Exod. 10. it is set downe without any Samuch , and we must interpret rather Deuteronomy by Exodus , than Exodus , by Deuteronomy . For Exodus is the first setting downe of the Law , and Deuteronomy is but the repetition of the Law , and we are to observe that the Commandements are otherwayes pointed then any of the rest of the Scriptures . The Commandements are pointed and distinguished two wayes . First , in respect of the sentences , and next in respect of the verses . In respect of the sentences they are but lightly distinguished , because they joyne and couple the Commandements together which have greatest affinity , but in respect of the verses , they are fully distinguished .

The Hebrewes have foure sorts of distinctions . First , The poynts of distinction among the Hebrewes . they have Hypostigma , or semi-incisum , this is their meanest sort of distinction , and this they use in a continued speech , this distinction they call Tiphha , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is lesse then our Comma , their second distinction which is incisum , distinguisheth somewhat more then semi incisum , and they call it Rebhiang , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it answereth to our Comma , and they have two of these , Rebhiang , and Zakephkaton , the third is the more perfect distinction , distinguishing the whole member of a verse , and yet continued : and this they call Atnahh , answering to our Colon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the fourth distinction is the shuting up of ● verse fully ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and this they call Silluk answering to our punctum ; example , the seventh Commandement is distinguished from the eighth , both lightly , and fully , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 What way the cammands are distingui-one from another . it is fully distinguished by this point Silluk ( י ) from the eight Commandement , and it is lightly distinguished from it by the point Atnahh ( ) So the eighth is both fully and lightly distinguished from the ninth ; and so the first and second Commandements , which the Church of Rome would make but one , are distinguished both fully and lightly as the rest are , they are lightly distinguished to teach us that they must be joyned together in our obedience , How they are distinguished lightly , and fully . therefore they are set down with a conjunction copulative , thou shall not kill , & thou shall not commit adultery ; and they are fully distinguished , to note that they are diverse Commandements : but these two thou shall not covet thy neighbours wife , thou shall not covet thy neighbours house , which they would make two Commandements , are onely lightly distinguished by the point Atnahh ( ) and are not fully distinguished as the rest are , to teach us that they are but one Commandement ; and here we must not regard the distinction so much which is marked by ם , as the pointing it selfe .

Conclusion . The conclusion of this is , as no man may conjoyne that which God hath separated . So no man may separate that which God hath conjoyned ; God hath distinguished the first and the second Commandement , therefore they should not conjoyne them ; he hath conjoyned the tenth Commandement , therefore they should not separate nor divide it .

Errata .

PAg 4. l. 1. r. and spirituall adultery , p. 18. l. 6. for man , r. woman . p. 27. l 6. for parents , r. parties . p. 39. l. 32. for borne , r. begotten , p. 69 , l. 34 , blessed r. kissed , p. 78. 16 , stoned r. scorned , p. 3● , 12 , r. blessing of the fathers are strong , p. 88. 33. for to God , r. of God. p. 48. 19. animam , r. animum . p. 163. 19 , dele for . p. 170. 19 , with , r. by , p. 88. 2. for first r. fift , p. 243. 24. sixth . r. sixtieth , p , 251. 2. for they r. he . p. 257 , 24 , children r. child . p. 272. 10 , r. why did God , p 278 , 35 , indefinitely , r. definitely , p. 285 , r. might not make bold , p , 288. 35 , r. not a little , p 300. 35 dele onely , p 337. 3 , for pr edividento , r. praedividente . p. 340 , for to his King , r. to the King , p. 307 , 28 , highest , r. fourth .

FINIS ,

Additions .

Pag. 73. 24.

The conscience bindeth more than the Law of the superiour , Let every soule be subject to the higher power , Rom. 13.1 . the supreme power hath a Commandement above inferiour powers , and this Commandement bindeth all men both in soule and body , and Iames giveth the reason , because There is one lawgiver who is able to save and destroy , Iam. 4.12 . and Christ saith , feare not them which kill the body , but are not able to kill the soule ; but rather feare him which is able to destroy both soule and body in hell . Matth. 10.28 , it is onely contempt of the Magistrats Law which defileth the conscience , primario it is this , because he disobeyeth Gods Law which commandeth obedience to the Magistrate , but the Commandement of the Magistrate , non influit primario & per se in conscientiam . The Commandement of an inferior Magistrate , obligeth as well as the Commandements of the superior Magistrate , but the conscience is the immediate Deputy alwayes under God for the internall obedience , but here we must put a difference , &c.

Pag. 77. L. 17.

In the age before Christ , the Doctors of the Iewes tooke titles to themselves to be called Rab , Rabbi , and Rabban ; and they say Rabbi was lesse than Rabban , for they called few of the Doctors Rabban ; Rabbi was their common Title , but Rabban was their highest Title .

But why doth Christ forbid to call any man Master . Quest.

This Title is not condemned simply by Christ , Answ. but this kind of Rabbi , or Master-ship , so to be called Master , as the Schollers to have their faith pinned upon their sleeve , and their faith to rest simple upon them , whereas the Lord will have our faith immediatly depend upon him , and if an Angell from heaven should preach another Gospell let him be accursed , Galath. 1.8 .

Pag. 182. 8.

The Innocent blood when it was shed , was not expiated but by the blood of him who killed , but he who casually killed , the blood which he shed did not bring on guilt properly ; but rather a ceremoniall pollution , because it defiled the Land ; and therefore it was purged by the death of the high priest .

Pag , 174. L. 33.

Polygamy in a large sense is called adultery , and so incest is called fornication , 1 Cor. 5.1 . it is reported commonly that there is fornication among you , the fathers make it a middle sin betwixt adultery and fornication ; having a respect to their knowledge and the times wherein they lived ; but respecting the first institution , it was adultery .

Pag. 182.

The bill of divorce was permitted to be given by Moses , to obviate their unjust divorces ; but for adultery there was death , for suspition of adultery there was the bitter water .

Pag. 313.

To praise men in that which they are most defective , is vile flattery , Paul was farre from this , when he said to the Corinthians , what shall I say to you ; shall I praise you in this ; I praise you not 1 Cor. 11.22 . So to humor them in their ambition , such was Tertullus to Faelix , Act. 24.2 . Seeing that very worthy deeds are done unto this Nation by thy providence , we accept it alwayes , and in all places , most noble Faelix , with all thankfullnesse . Such flatterers are like a false Glasse which makes things to seeme more than they are .

FINIS .

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