The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

THE EXPOSITION OF THE First Commandement. (Book 1)

CHAP. I.

Of the Preface to the Decalogue. Two things required in a Lawgiver. 1. Wisdom. 2. Authority. Both appear here. Gods authority declared. 1. By his name Je∣hovah; which implyes, 1. that being himself, and that all other things come from him. 2. His absolute dominion over all the creatures. From which flow two attributes. 1. His Eternity. 2. His veracity or truth. 2. By his jurisdiction: thy God, by crea∣tion and by covenant. 3. By a late benefit. Their deliverance out of Egypt. How all this belongs to us.

THe Lord spake, &c. From the second to the eighteenth verse of* 1.1 this Chapter, the words which inded are the body of the Law, contain in them two things.

• 1. The Stile. I am the Lord thy God which have brought thee* 1.2 out of the land of Egypt, out of the house of bondage.
• 2. The Charge. Thou 〈◊〉〈◊〉 have no other gods before me, &c.* 1.3

To the perfect enabling of every Law-giver to make Laws is* 1.4 required. 1. Wisdom. 2. Authority.

• 1. For the wisdom of God, it appears in the Laws themselves. Moses justifieth* 1.5 it, and challengeth all the Nations of the earth to match them. What Nation (saith he) is there so great, that hath statutes and judgements so righteous, as all this Law? And the wisdom of a Law is best seen in the equity of it. But a little before (to shew more plainly his wisdom) he tels them, that it was their wisdom to keep them, for the Nations which should see that they were kept, would presently conclude and say, Surely this Nation is a wise and understanding people, which they would never do, if they had not conceived wisdom in the framing of them. So that certainly we must* 1.6 needs confesse with the Prophet, that it came from the Lord, who is wonderfull in counsel.
• 2. For his Authority, (which is rerum agendarum telum,) it is plainly demonstra∣ted by God himself in the second verse; and manifested by the deliverance of the Is∣raelites out of Egypt, by strong hand. In every Edict and Law proclaimed, the be∣ginning is with the stile of the Prince, intimating thereby his Prerogative Royal, to make Laws, and to publish and see them obeyed. And therefore his authority is an∣nexed, as to the Law in general, so to those particular Laws which have a reason an∣nexed. As to the second. For I the Lord thy God am a jealous God, &c. To the third. For the Lord will not hold him guiltlesse, &c. To the fourth. For in six dayes the Lord made Heaven and Earth, &c. and it is the Sabbath of the Lord. Now, if it be true that men expect no reason to perswade them to lay hold of a benefit, then there needs none to make them observe the Law, because it is a benefit; for the Psalmist* 1.7 so accounts it. He hath not dealt so with any Nation, neither have the Heathen know∣ledge of his Laws. Yet it pleased God to adde his reason from his own person, though indeed profit be a sufficient Orator. And thus doth God in divers places, as Levit. 21. 8. 12. 15. 23. As also S. Paul mentioneth it for the New Testament. As I live, saith* 1.8 the Lord, every knee shall bow to me, and every tongue shall confesse to God, which* 1.9 words are taken out of the Prophet.

In this stile or authority are three points according to the titles.

1. Of name,	Jehovah.
Thy God.
which brought thee, &c. the last benefit they had received, out of Egypt.
2. Of jurisdiction,	Jehovah.
Thy God.
which brought thee, &c. the last benefit they had received, out of Egypt.
3. Of benefit.	Jehovah.
Thy God.
which brought thee, &c. the last benefit they had received, out of Egypt.

And such Prefaces do earthly Princes use in their writings.

• 1. Of Name, as Caius Caesar.
• 2. Of jurisdiction, Imperator.
• 3. Of the last benefit, Caesar Germanicus, for conquering Germany, the last tri∣umph obscuring the former.

• 1. For the title of his Name, it is I Jehovah, not I am Jehovah: which argueth, 1. His Nature. 2. His Power.
• ...
  • ...

    1. That it is the name of his Nature, it cannot be denied. They shall know (saith* 1.10 the Psalmist) that thou (whose name is Jehovah) art onely the most highest over all the Earth.

    Concerning the word Jehovah, (which is Tetragrammaton, consisting of four let∣ters,) much hath been written, and many speculations have been gathered from it. As namely, that there are three distinct letters according to the number of persons in the Trinity; and of these three, the first signifieth power, the proper adjunct of the Fa∣ther; the second wisdom and knowledge proper to the Son: and the third love, the proper adjunct of the Holy Ghost. And that the second letter is doubled, to denote the two natures of the second Person. But this may be sufficient for us, that it is a name from being, or a name of existence, and that he is of himself, and from none 〈◊〉〈◊〉,* 1.11 but that all things are through and from him. Omnia beneficio illius, ipse beneficio nullius. Bern.

    And as it 〈◊〉〈◊〉 his being of himself, so his absolute dominion and power over* 1.12 all; and therefore we translate it (Lord) following the Septuagint, who render it* 1.13 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.14

  • ...

    2. And as there is no exception in his title, as to be commanded of or by any other. All earthly Princes derive their power from him, as his Delegates by commission. As our Prince hath in his title Dei gratia Angliae, By the grace of God King of Eng∣land, &c. and is ab aliq. from another, viz. from God. Onely God rules without commission from any, but is within and of himself a supream head, commandeth sim∣ply and absolutely, hath no dependance upon any other, either of being or power; but all things depend on him, as their essence powers, or faculties, and operations.

    This the Prophet sheweth forcibly, that streams proceed from him to every crea∣ture,* 1.15 which being stopped they perish. When thou hidest thy face (saith he) they are troubled, when thou takest away their breath, they dye, and are turned again to their dust. And in the next verse he saith, that he is the onely breath of the world,* 1.16 his breath giveth life. When thou lettest thy breath go forth they shall be made. Now if we did conceive that any man in the world had our life at such an advantage, that with his very countenance he could make or destroy us, certainly we would be marvellously cautelous to offend him, and very obsequious to please and observe him. Yet such is our dependance upon God.

    The word Jehovah, as it hath these two significations, so hath it two consectaries that follow thereupon in Scripture. 1. The eternity of God. 2. The truth of God, in giving a being to his promises, by his performance of them.

  • ...
    • 1. For his Eternity, he calleth himself, I am. Say, I am Ero, hath sent thee unto* 1.17 them: and howsoever there is 〈◊〉〈◊〉 of time in respect of us, yet in regard of* 1.18 Gods enduring for ever, there is 〈◊◊〉〈◊◊〉 him: he is without all time, he is alwayes* 1.19 Ero. The eternity of his essence S. John describeth. I am Alpha and Omega, the be∣ginning* 1.20 and the ending, saith the Lord, which is, and which was, and which is to come; the same yesterday, today, and the same for ever. And this takes away the* 1.21 hope of escaping his vengeance, if we do amisse, and not obey his commands. For in that case a man may hope to avoid the justice of Princes, by departing their kingdom, or by outliving them: But he lives for ever, and his Angels pitch their tents about us: He compasseth us in a circle, first, that we escape not: Secondly, though we could* 1.22 escape out of one place, yet can we not so far as out of his Dominions, for his Domi∣nion* 1.23 is from one sea to the other, and from the flood to the worlds end. He can fetch

• ...
  • ...
    • us from any place. So the Prophet Amos, Though they dig to hell, &c. And he lives* 1.24 for ever to punish those that transgresse his laws, we cannot outlive him, his name is still Ero to all eternity.
    • 2. For his truth, in effecting that which he promised, God said to Moses, that he ap∣peared to Abraham, Isaac, and Jacob, by the Name of God Almighty, but by my Name of Jehovah appeared I not to them: as if he had said, by one that is as good as his word. So in the Psalm, He is mindful of his promise: and yet it is plain, that Abraham* 1.25 beleeved in the Lord, in Jehovah, and it was counted unto him for righteousnesse,* 1.26 and God himself in the next verse saith, I am the Lord (Jehovah) that brought thee* 1.27 out of Ur of the Chaldees, and yet God saith, that the Patriarchs knew him not by the Name of Jehovah, but by the Name Almighty. To reconcile these two places, we must understand, that by Jehovah is meant here, the bringing to effect this general promise of bringing his people into the land of Canaan. So long as he maketh a promise he is Schaddaj, or God: but when he hath brought it to passe, he is Jeho∣vah. So the 〈◊〉〈◊〉 knew him by the Name Jehovah in some particular promise, as Abraham in the birth of Isaac: Noah in the delivery from the deluge: Lot in his delivery from Sodome: but they never knew him by the Name of Jehovah, in bring∣ing to passe that great and general promise of Canaan. And in this sense it is said, that when God hath brought his judgement upon the people, they shall know that* 1.28 I Jehovah have done it.
• The Title of jurisdiction, Deus 〈◊〉〈◊〉, Thy God. To this title he hath claim in a [ 2] double respect. 1. Generall. 2. Particular.
• ...
  • 1. In general he hath title of jurisdiction in respect of his being Creator, and there∣fore,* 1.29 as the Psalmist saith, He spake the word, and they were made, &c. He hath gi∣ven them a law which shall not be broken, that as all things are his Creatures, he hath jurisdiction to govern them by such laws as he pleaseth. All the Creatures have their rule from him. And therefore the Lord complaineth against them for breach* 1.30 of it. Hear, O heavens, and give ear, O earth, for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me, that is, they have broken my laws. And in Moses Song, Give ear, O ye heavens, and I will speak, and hear, O earth, the words of my mouth. The Creatures are called to bear wit∣nesse* 1.31 against Israel, that they were breakers of Gods law.
  • 2. In particular. The Law or his jurisdiction being infringed in general, it gave oc∣casion to the second, that is the particular, which is by covenant, and that conditional. God is our Jehovah by Covenant. Hear, O Israel, the statutes and judgements which I speak in your ears this day, that ye may learn them, and keep and do them. Audis?* 1.32 Deus sum: Non audis? non sum Deus, saith one, doest thou hear? then am I thy God: hearest thou not? then am I not thy God. This shall be the Covenant, faith God. I will put my law in their inward parts, &c. and I will be their God, and they shall be my people. 〈◊〉〈◊〉 and tuus are relatives, He is ours and we are his, so long as we keep* 1.33 his commandments. Moses telleth Israel a strange thing, Behold the heaven and the heaven of heavens is the Lords thy God, the earth also with all that therein is: yet * 1.34 hath he separated thee (as a handful) above all people to make a covenant with thee. And this mercy of God is wonderfull, that in describing himself, he rejecteth all his other titles of glory, drawn from other creatures, as the God of heaven and earth, and entitles not himselfe by them, but onely claimes the Iurisdiction of us being so vile by nature, and wicked by our works. And is not ashamed (as the scripture* 1.35 speaks) to be called our God. And, as one saith well, conjunxit 〈◊〉〈◊〉 tuam cum gloria sua, nay he might have said, conjunxit gloriam suam cum gloria tua, insomuch as true are the words of the Psalmist. Happy are the people that be in such a case:* 1.36 yea blessed are the people that have the Lord for their God.
• Lastly, His Title by Benefits. And this he raiseth from the last act he did for [ 3] them. Which serveth also to confirme and prove his two former titles, in two respects.
• ...
  • 1. Of the miserable estate and condition of the Israelites in thraldome and bondage.
  • 2. Of their mighty and wonderful deliverance from it.
• 1, Their estate was miserable in Egypt. For they were servants in the most* 1.37 servile work that could be, being put to the furnace to make bricks &c. They were in

• servitude under their most cruel enemies, and that so hard, as that they were daily punished, never rewarded. They were forced to work, and yet no materials given them to work withal. To gather straw, and yet nothing abated of the tale of bricks which they made when straw was provided to their hands. And lastly, they had their children daily drowned before their eyes.
• 2. Their great delivery from this servitude appears, in that it was done with a mighty hand, and an outstretched 〈◊〉〈◊〉, by shewing his power in the plagues of* 1.38 Egypt, and drowning Pharaob and his host in the red sea. The two former titles have ever stood the same, but this last, in respect of this act, and upon divers acts of his hath bin altered. As,
• ...
  • 1. After the Creation he was stiled God, the Creator of heaven and earth.
  • ...

    2. In the dayes of Abraham. I am the Lord, that brought thee out of Ur of the* 1.39 Caldees, 3. in Moses time. The God of Abraham, Isaac, and Jacob. Exo. 3 6. fourthly. And here, I am the Lord that brought thee out of Egypt &c. fiftly, when God should deliver them from the Captivity of the North, it is said. The dayes come, saith the Lord, that it shall be no more said, the Lord liveth that brought up the children out of the land of Egypt. But the Lord liveth that brought up the children of Israel from* 1.40 the land of the North. And this title lasted to the time of Christ. sixtly. The last is prophecied by Jer. Jehovah justitia nostra, the Lord our Righteousnes, and so by the* 1.41 Apostle Christus justitia nostra, Christ our righteousnesse, and God the father of* 1.42 our Lord Jesus Christ.* 1.43

    Now this great benefit being not fully six weeks before the Law delivered, it must needs stick close to their memory, and being in the wildernesse, where they were wholly to depend upon God and his protection, so that as well in regard of the remembrance of the late benefits, and the hope of future assistance, as of the place where they could not depend at all upon themselves, it was both a fit time and place to give them a Law, and then they were more fit to receive it, in as much as it could not well be given in Egypt, for thence they were unwilling to go, nor in Canaan, for there they murmured against God, it was most fit it should be given here: for their delivery was not that they should be Masters, but Servants.

    And all these pertain to us: for though it be true, Non obligamur Legi propter Sinai, sed propter paradisum, when it was first given to all the sons of Adam: and* 1.44 though God gave this Law to one Nation, to stir up others to emulation, as the Gentiles were taken into Covenant afterwards to provoke the Jews to jealousie: yet this is also true, that there are none of those his titles, but much more ap∣pertain to us, who have means of better performance, as having received greater* 1.45 benefits, and our faith grounded upon better promises.

• ...
  • 1. Jehovah The excellency of this Name to us, is in respect of the ordination of* 1.46 a new Covenant (the Gospel) which (as the Scripture speaks) is the better Cove∣nant,* 1.47 because it was established upon better promises: for, Insemine tuo benedicentur* 1.48 omnes nationes terrae, in thy seed shall all the nations of the earth be blessed, is a better promise then, Semini tuo dabo terram Canaan, to thy seed will I give the land of Canaan. We have clearer promises of eternal life, and a greater measure of sanctifi∣cation of the spirit then they had.
  • 2. Deus tuus, thy God. As we are included with them in the first, so in the se∣cond title, we have part and interest in them both; for he is our God by Covenant as well as theirs, by a Covenant of mercy and grace.
  • ...

    3. Qui eduxi &c. which brought thee, &c. For this third, how far greater dan∣gers are we delivered from then they? From the sting of Conscience, fom sin, from death: how much do the Devil and his Angels passe the power and malice of Pharaoh, and his task-masters? Hell and Gehenna the Lime-kills? the torments of Hell without number, the bricks with number? and as much as these everlasting pains passe those temporal, so much doth our deli∣verance exceed theirs. The Apostle saith, that God hath delivered us from the power of darknesse, and from the wrath to come. And in another place, that he* 1.49 hath abolished death. In this world he hath freed us from errours, which the most* 1.50 part of the world fall into.* 1.51

    He hath delivered us 1. from the justice of God, 2. from the terrour of the Law, 3. from the sting of Conscience, 4. from sin, 5. from death, 6. from Hell,

• ...
  • ...

    7. from the Devil and his Angels. 8. from the Spiritual Egypt, 9. from the Egypt of this world, &c.

Now as God hath titles, so have we. He Jehovah, we vile Creatures: He our God, we his servants: He, which hath delivered us, we which have been delivered by him from sin, &c. from a thousand dangers. Audi Israel, hear, O Is ael, saith he, Speak Lord, for thy servants hear, must we say, and not onely be his Auditors, but his servants, least we be made servants to sin, Sathan, and the world and so be made to know the difference between his service, and the service of other Masters.

CHAP. II.

The division of the Decalogue. How divided by the Jews. 〈◊〉〈◊〉 Christians. Additi∣on 6. That the four fundamental articles of all Religion are implyed in the four first precepts. Of rules for expounding the Decalogue. Six rules of extent. 1. The af∣firmative implies the negative, and e contrà. 2When any thing is commanded or forbidden, all of the same nature are included. 3 The inward act of the soul is for∣bidden or commanded by the outward. 4. The means conducing are included in every precept. 5. The consequents and signes. 6 We must not onely observe the pre∣cept our selves, but cause it to be kept by others, least we partake of other mens sins, which is 1. Jubendo, by commanding. 2 Permittendo, by tolleration. 3. 〈◊〉〈◊〉, by provocation. 4 Suadendo, by perswasion. 5 〈◊〉〈◊〉, by consent∣ing. 6. Defendendo, by maintaining. 7. Scandalum praebendo, by giving scandal.

VVE divided the Law into a stile and a Charge; the first hath been handled. The charge remains, whereof we will now speak. And this is contained in* 1.52 the ten words which we commonly call the ten commandments. So doth Moses,* 1.53 as well to deter men from presuming to adde any more, (in which respect, God wrote* 1.54 both sides of the Tables full to prevent the adding to them) as also to take from man, the excuse of being so many that his memory could not bear them. They be∣ing but few, whereas those of the heathen are infinite.

These ten for better order and memory sake, receive a division from the subject,* 1.55 and are divided according to the two Tables. which our Saviour in his answer to* 1.56 the Lawyer, divideth according to the objects, God, and Man. And this is not his* 1.57 own division onely, we finde it in the time of the Law. Our duty towards God is* 1.58 set down in Deuteronomy. Thou shalt love the Lord thy God with all thy hea t,* 1.59 and with al thy soul, and with all thy might. Our duty towards man in Leviticus. Thou shalt love thy neighbour as thy self. From both which places this division of of our Saviour hath its ground.

Now because love is so often repeated, S. Paul makes the end of the Law to be* 1.60 love. And in another place, after he hath recapitulated the Law, he reduceth it to this. Thou shalt love thy Neighbour as thy self; for our love proceeding and* 1.61 ascending up to God, when we descend and come to our Neighbour, it is but a re∣verberation of the love we have to God, and every reverberation or reflexion pre∣supposeth a direct beam, so that every man that loves his Neighbour, hath God first in his direct motion, as the immediate and direct object of his love, and then his Neighbour in and for God.

And as these ten precepts are divided into the two Tables by God, so in the sorting* 1.62 of the precepts to each Table arises some doubts. 1. Between Jews and Christians, and 2. between Christians themselves. 1. The Jews make an even division of them, five in one Table, and five in the other; and they take their warrant from the Psalmist, I have said ye are Gods, and ye all are Children of the most Highest:* 1.63 therefore they infer that the fifth Commandment must be referred to the first Table, which immediately concerns God. But seeing in that precept inferiours also are in∣cluded, and they are no Gods, we must exclude out of the first Table the fifth Com∣mandment, as not pertaining directly to God, but man. And the Apostle Ephes. 6. 2. 〈◊〉〈◊〉 this in expresse words, making this Commandment the first with pro∣mise, that is, the first of the second Table, for otherwise it is not the first with promise.

2. The Church of Rome, and some Protestants, as the Lutherans, make the two first Commandments but one, and the last they divide into two, against the consent of most of the Fathers, whom they pretend in other things to follow, thus they make the coveting of Neighbours house or goods the ninth, and the coveting or lusting after his wife, the lusts of the flesh the tenth. That it cannot be thus, (be∣sides the reasons against it in the tenth Commandment, as you shall hear hereafter) the whole current of the Church hath consented to the division of four and 〈◊〉〈◊〉, onely S. Augustine excepted, and Origen hom. 8. in Exod. with some others, and disallow this division of theirs. As among the Jews, Josephus lib. 3. of the Com∣mandments. Philo Judeus in Decalog. Aben Ezra. Rabbi Solomon upon the 20. of Exodus. Among the Christians, Clemens 6. Stromat. Chrysostome in Matth. Atha∣nasius de sacris script. Ambrose, Jerome, and Nazianzen: onely S. Augustine (de decem preceptis) 〈◊〉〈◊〉 of theirs. Yet himself in his questions veteris & novi testament. q. 7. divideth them plainly as we, and the reason that moved him to the contrary was but weak, upon a bare conjecture that there should be three in the first, because there are but three persons in the Trinity, but by the same reason we may adde the fourth, because of the Unity in the Trinity. Canisius hath an argument of great force with them, that the reason of the Law must be be annexed to the Com∣mandment: but in our division the reason is in the second [for I the Lord thy God am a jealous God] therefore all before is to be referred to the first commandment. But we say that the generall reason went before the Charge, viz. in the Preface, and was not to be annexed to any of the Commandments; and that this is a special reason added to the second Commandment, as some other precepts have their special reasons annexed. But howsoever they be divided, if the whole Law be delivered, and we be careful to keep it, the matter is not much, otherwise it will be to little purpose, si bene numeres, male vero Custodias, as Musculus saith, and therefore we come to the precepts themselves.

• 1. The first is the table of Holinesse or Religion, and this immediately respect∣eth God.
• 2. The second is the table of justice, and that immediately respects Man.

1. This holinesse consists in holy duties to be practised which are either

1. Continual, or to be done at all times, and that	inwardly in heart and minde.	Commandment 1.
outwardly in	gesture.	Commandment 2.
speech.	Commandment 3.
2. Temporary at some special times in the Congregation on set dayes.	Commandment 4.

2. The Table of Justice concerns either or

1. The Act, and that either	particularly between Inferi∣ours and Superiours,	Commandment 5.
generally towards all.	Commandment 5.
and this concerns our Neighbour either	1. In his person,	Commandment 6.
2. Or in his flesh, his Wife.	Commandment 7.
3. In his temporal estate or goods.	Com. 8.
4. In his good Name.	Commandment 9.
2. The inward desires restraining the very motion of the heart though they never come to Act.	Commandment 10.

True Religion generally considered and abstracted from the modifications of Jewish* 1.64 and Christian, rested alwayes principally upon four Articles or propositions. 1 That * 1.65 there is but one God. 2. That none of these visible things we see are God: but that he is of a higher invisible nature. 3. That his providence extends to humane affairs, and 〈◊〉〈◊〉 it self in rewards and punishments. 4 That he is the Author and maker of all things besides himself, and herein his infinite goodnesse, power, and wisdom appears. These four principles are included in the four first Commandments. In the 1. The Vnity of God is openly declared. 2. In the second his spiritual invisible nature, which is not to represented by an image. Deut. 4. 12. Therefore Tacitus saith, Judi sola mente 〈◊〉〈◊〉 numen intelligunt, profanos qui Deorum imagines mortalibus materiis in

speciem homnum effingunt, the Jews conceive one onely God in the minde, and account them profane who represent him by material images, and Plutarch gives this reason why Numa would suffer no images in Temples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣cause God cannot be conceived, but onely in the minde. 3 The third supposes Gods knowledge of humane actions, even of thoughts, for this is the ground of an oath 4. In the fourth God is acknowledged the Author of the visible frame of heaven and earth, in remembrance of which the sabbath was instituted, and that with great∣er strictnesse then other rites, for here the punishment was capitall, if any offend∣ed; in others arbitrary: for the wilfull violation of this precept did imply a de∣nyall, that God created the world. And from these contemplative notions, arise those practicall vertues, of loving, fearing, honouring God, invocation, obedi∣ence, &c. The consideration hereof shews the wisdome of God in the excellent or∣der and perfection of the first table, the like may be shewed in the second table, when it comes to be handled. Vide Hug. Grotium. De jure belli & pacis. lib. 2. cap. 20. n. 45.

The Law of the Lord, saith the Prophet David is a perfect Law, and therefore commandeth all things that we are to do, and forbiddeth all things that are not to be done: which if it be interpreted onely according to the letter, we shall omit the hundreth part of those things which are commanded or prohibited im∣plicitely in them, therefore there must be an interpretation of them.

This we must hold for an infallible conclusion, that every Law standeth up∣on a Synechdoche. The reason is, because the Law being to take order for actions, and the actions of man being infinite, both in variety and number (because the circumstances, objects, and degrees, are infinite,) it followeth that the rules also should be infinite, and so exceed the memory of man. Therefore hath God onely set down generall things, and so doth man after his example. And these generalls are to receive Interpretation, and to be applied to per∣ticulars.

Now if it be demanded, where, and whence this interpretation is to be had?* 1.66 The resolution of this we have from Moses. If there arise a matter too hard, &c Thou shalt come to the Priests and Levites, &c. and they shall shew thee, &c. And* 1.67 the Prophet Malachi tells us, The Priests lips preserve knowledge, and they must seek the Law at his mouth: and the reason he gives, for he is the mes∣senger of the Lord of hosts. The Lord Treasurer to Candace Queen of Ethiopia, could not go forward without Philips instruction. How can I understand with∣out* 1.68 a Guide?

But this may beget a second doubt, which is, Whether every thing they deliver be good, or the interpretation they make of every thing be true, and infallible? To this we answer, That there are rules to be observed in their in∣terpretation. And unlesse their interpretation be according to those rules, it is nei∣ther good nor true: and if it manifestly swerve from them ought not to be re∣ceived.

Our Saviour Christ reprehended the Lawyers, for not interpreting according to the rules: the condition of a Law standing upon a more particular respect,* 1.69 there must be more particular rules then the bare letter or sentence affordeth; the interpretation must be to shew the compasse of the Law, how far it exten∣deth, and how far it restraineth: so that to know the true meaning of every precept, these two things are to be considered to which the rules of interpreta∣tion do referre. And they are but two.

• 1. Amplificatio, the extent.
• 2. Limitatio, the exception or restraint.

The first rule is generall, viz. Intentio ad scopum, because the Law depends not meerly upon the letter, but upon the meaning, Certum est quod is com∣mittit in Legem, qui Legis verba observans contra voluntatem Legislatoris fa∣cit, it is without question that he offends against the Law that by observing the words of the Law, goes against the will of the Law maker. Now the purpose of the Law is best known by the intent of the Lawgiver: In∣tentio Legislatoris voluntas Legis, the intent of the Law-maker is

the will of the Law, for as the Law is regula mentis, the rule to square the minde by, so mens Legislatoris est regula Legis, the minde of the Lawmaker is the rule of the Law.

The intent of the Lawgiver is known by his end, for as bonitas Ethica, so bonitas Theologica pendet a fine, Divine as well as moral goodnesse depends upon the end, therefore in our interpretation we must consider Gods end and, make that ours. The supream end of the Law is Gods glory, as it is in the Prophet. My glory* 1.70 will I not give to another, and the subordinate end is, vult omnes salvari, he will* 1.71 have all men saved, as the Apostle testifies. But (as is said before) the best way to take our direction more particularly to know the meaning of a law, is to con∣sider these two, the extent, and restraint or limitation. And first let us take a view of some rules concerning the first.

Of Extent.

And for direction in this, the Jews have set down thirteen rules which may be [ 1] reduced to these. First, (as they say) in every commandment there is praeceptum faciens & non faciens, if the commandment be affirmative it implyeth also the negative, & e contra, according to the rules of Logique, si 〈◊〉〈◊〉 est faciendum, ejus contrarium fugiendum, if this be to be done the contrary is to be avoided. And to this purpose, Eschew evil and do good, (saith the Psalmist,) there is* 1.72 the Rule. The affirmatives of the Decalogue are but two, which are the fourth and fifth. The Rabbins finde in the books of Moses two hundred fourty eight affir∣mative commandments, according to the number of the joynts in a mans body, and the negatives in the five books of Moses, three hundred sixty five according to the number of dayes in the year: both which added, make six hundred and thirteen, according to the Hebrew letters in the ten commandments.

The second Rule is, That wheresoever a thing is commanded or prohibited, [ 2] there all the homogenea (or of the same kinde) to it are forbidden or enjoyned. The same may be seen in mans Lawes. A Law is extended either Specifice, or by Equipollens. 1, Specifice is, when a thing is done that is of the same kinde, but by circumstance is diverse. 2. By Equipollens, the Rabbins call those by two names: first, when the ballance hangs equall, the Logicians call it a pari,* 1.73 as in the commandment against theft, to set a mans house on fire is as evil as to steal. Secondly, when one is lighter or heavier then the other, from* 1.74 the lesse to the greater, a majori (as they call it.) If one be bound to honour his Parents, much more to honour God.

The third Rule is peculiar to the Law of God, which is spiritual. The last com∣mandment [ 3] forbidding the inward desires of the heart, is added as a rule how to un∣derstand* 1.75 all the rest. When you have extended them specifice, and per equipollens, then they must be extended to the Spirit: Lex humana ligat manum, lingua divina comprimit animam, Mans Law binds onely the hands, but Gods the soul. The true worship of God is in Spirit; and the reason is good, for the heart is the fountain* 1.76 of all evil. Out of the heart proceed evil thoughts, saith our Saviour. This appear∣ed* 1.77 by the dream of Polydorus in Plutarch de sera numinis vindicta, that dreamed in the night, that his heart came to him and said, ego tibi omnium horum malorum sum author, I am the cause of all these evils which have befallen thee. The heart therefore is first to be cleansed, by truely planting the fear and knowledge of God in it.

Plutarch saith, that the Heathen would have restrained the heart if they could, but because they could not, they forbare it. The Law of man faileth two wayes, First for want of knowledge of the offender, because they knew not the heart. Secondly, for want of power. As when the number of offenders is so great, or their power of such force, as there is no resisting them, tollera∣tion must be. Frst, But though with men faults may be so closely carried as that it cannot be found where the fault is, or how it may be remedied: yet with God and his Lawes it cannot be so. For the heart is deceit∣full (as the Prophet truely saith) above all things, and desperately wicked,* 1.78 quis cognoscit idem, who knows it? but in the next verse, he answereth himself, that there is a quis, a who he is that knoweth it: I the Lord search the heart, I try the* 1.79 reins. There is no defect of knowledge in God. Secondly, neither can there be

so many Offenders, but God is able to destroy them. It is his power by which he rules, saith the Prophet. Did not he in his last act of benefit bring the handfull of Israelites from the power of Pharaoh? and indeed who is able or hath resisted his power.

Concerning the first, the omniscience of God. S. Augustine saith, If the candle burn he seeth thee, if the candle be out he seeth thee, he seeth all thoughts, both present and past, and thy thoughts to come; therefore it is justly said, that the Law is spiritual.

Now for the thought, we may observe therein these several steps and degrees.

• 1. Cogitatio ascendens, the suggestion arising from some former voluntary act or neglect.
• 2. Inclinatio voluntatis, the entertainment of the suggestion.
• 3. Mora, the delay in the thought. A desire to stay upon it longer.
• 4. Voluptas ex cogitatione, a good liking of this guest.
• 5. Cupido actionis, a longing to taste the conceived pleasure in outward act.
• 6. Consensus cordis, purpose to practise, and put it in execution.
• 7. Deliberatio perficiendi, the choyce of some means to bring it to passe.

And though mans law cannot take hold of all these, yet Gods Law doth.

4. The fourth Rule of extension is that, which mans Law hath prescribed. Cum quid prohibetur, prohibentur omnia per quae pervenitur ad illud, & e contra, when any thing is prohibited, all things likewise are forbidden, that are the means to it, and so on the contrary. The Jews say, Ambulandum est in praeceptis per viam regiam, we must walk in the commandments, not by a by-path, but in the rode, in the Kings high way. The reason is, The goodnesse of a way or motion dependeth on the end: so that if these or these means bring to an evil end, they are evil, and consequently not to be used in good things, neither are we to seek God by them. We must not so much as stand in the way of sinners. So if a thing be good, the omission as also* 1.80 the means be evil, Bonae legis est, non solum tollere vitia, sed et occasiones vitiorum, it is the property of a good law not onely to take away sin it self, but the occasi∣ons also of sin,

5. The fifth Rule is, Cum quid prohibetur vel jubetur, prohibentur vel jubentur omnia, quae consequuntur ex illo, when any thing is prohibited or commanded, the consequents that follow thereupon, and the symptomes of them are also forbidden or enjoyned. As in the case of Pride, the holy Ghost condemns the symptomes of it, a proud look, and a high stomach. And the prophet condemneth walking with* 1.81 stretched forth necks, and mincing gates. And the Apostles S. Paul, and S. Peter* 1.82 * 1.83 frizling and platting of the hair, and vain apparel. And God himself threatens to* 1.84 punish such as should be clothed with strange apparel, because all these are not the* 1.85 signes of modesty and decency, but Consequents of pride. God will have the signe* 1.86 go with the thing signified.

6. The sixth Rule is, That we must not be accessory to the sins of others, but seek to hinder sin in others, and to draw others to the observing of the commandment, as well as to keep it our selves. S. Paul speaks of some, and reproves them that* 1.87 consent with them that do things worthy of death. For accessorium sequitur natu∣ram principalis, & agentes &consentientes pari poena plectantur, both principal and accessory were to be punished alike, and the reason is, because the law is not onely to be observed, but preserved; we must not only be observers of it, but take care too that it be kept by others. Sic luceat lux vestra, saith our Saviour, let your light so shine before men, that they seeing your good works may glorifie your Father* 1.88 which is in Heaven. God will have glory from us, not for us, from others by us. We must have a care that God may be glorified both in our selves and others; so that we must not be accessory to any thing whereby God may be dishonoured, and we be made guilty of other mens sins, and so they become ours.

Now there are seven waves whereby we become accessory and partakers of other mens sins. The first two concern Magistrates, and all other Superiours: the other five all men alike.

The first is in Magistrates and Superiours. Jubendo by commanding, if (as the [ 1] Prophet saith) they decree unrighteous decrees; and command any thing that is un∣lawful* 1.89 by way of law. As Nebuchadnez. that enacted a law for Idolatry, that the people* 1.90

at the sound of a Trumpet should fall down and worship his Golden Image. This lyeth 〈◊〉〈◊〉 upon the Magistrate for commanding it, and he is accessory to Idolatry* 1.91 if the people commit it. So Saul was guilty of killing the Priests, hough Doeg slew them becau se it was his command. So, though Ananias rose not out of his seat to strike S. Paul, yet because he was stricken at his commandment, the* 1.92 blow reached unto him, and S. Paul called him a painted wall for it, and denoun∣ceth Gods judgement against him for it. David did not in person put Vriah in the forefront of the battel, but Joab; yet because he wrote to Joab so to do, the murther* 1.93 of Vriah was laid to David by the Prophet Nathan. Jezebel was far off when Na∣both* 1.94 was stoned, but because she wrote to the Elders of Israel to proclaim a fast and* 1.95 to set Naboth on high among the people, and to set wicked men to witnesse salfly* 1.96 * 1.97 against him, and to put him to death, she was made guilty of his death.

The second is, Permitten to by toleration, and is the other way whereof the [ 2] Magistrate or Superiour may be guilty, by Permission or Connivence at anothers sin. As when a man is in authority, though he command not an evil thing, yet be∣cause he hath power to restrain men from committing evil, and doth it not, he shall be in fault. If the people of the land do any wayes hide their eyes from the man* 1.98 when he giveth his seed unto Molech, and kill him not. Then will I set my face* 1.99 against that man, and against his family, and will cut him off That is, if the people in whom it lay to execute punishment for it neglected, and suffered the Malefactor to live, the fault should be theirs as well as his.

S. Augustine saith that the Magistrate hath the Sword committed into his hands, Vt mali, si non dimittant voluntatem, amittant facultatem peccandi, that wick d men should be disabled of their power, if not of their will to sinne. S. Paul de∣scribing a Civil Magistrate, saith, that he bears not the Sword in vain, and tells the* 1.100 end wherefore he bears it, as a Revenger to execute the wrath of God upon him that doth evil. And the same Apostle (to set down a rule for the Ecclesiasticall Ma∣gistrate) inveigheth against those of Corinth, for not excuting an Ecclesiastical Censure upon an open Offendor, but suffered him to continue in the Church. And* 1.101 this rule extends also to Domestique government, as that of fathers concerning their Children. Because the sons of Eli made themselves vile, and he restrained 〈◊〉〈◊〉 not, God said that the iniquity of his house should not be purged with sacrifice nor of∣fering* 1.102 for ever, that i, he would judge his house for ever. Ahab for suffering 〈◊〉〈◊〉 (an Idolater) to escape contrary to Gods command; his life went for Benha∣dads.* 1.103 So then, he that suffereth an offender to escape unpunished, the state of the party permitting shall be as the state of the party permitted. For a perpetual oppro∣bry* 1.104 to Pilate, it is recorded, that he delivered Christ to the Jews to be crucified. What a fair shew made he? What washing of his hands, with much other pretexts, as publishing his Innocency (before all the people) concerning Christs death? yet because he was chief of the Province, and had authority to have kept the Jews from putting Christ to death, he was guilty of the death of our Saviour. 〈◊〉〈◊〉* 1.105 wantonnesse and ryot came upon this occasion. His Father had not displeased him at any time, in saying, Why hast thou done so? And it pleased the Holy Ghost throughout the whole course of the history of the Kings of Israel and Juda, to leave this as a blot upon wicked Kings quia non sustulerat excelsa, because they permitted high places to stand. And therefore S. Augustine saith very well to all in authority. Tu imple officium tuum, alioquin Deus & de te & de ille implebit suum, be sure thou do thy part, and perform that which thy place requires, else God will perform his, both upon thee and the offender. And it is better sentire lenitatem patris quam seueritatem judicis, to feel the lenity of a father, then the severity of a Judge.

The third is Provocando, by provocation. The two former were subsequent to [ 3] actions, the two next are antecedent. Provocation is two ways, Vrgendo, Alliciendo, by urging or alluring.

• 1. By urging as, Jobs wife, dost thou still retain thine integrity? Curse God and die. Or when men by provocation, urge men to blasphemie or* 1.106 anger &c.
• 2. By alluring, as Samsons wife to discover his riddle, and Ahabs false prophets* 1.107 to go to war.* 1.108

Now God is so far from allowance of any provocations, that he takes it clean away,* 1.109 ev n from superious to their 〈◊〉〈◊〉, that he commands even fathers not to pro∣voke their children. And it is the Apostles counsel not to provoke one another.* 1.110

The next is Suadendo, by perswading. A man may be accessory by giving evil coun∣sel [ 4] or advice. The psalmist saith, Blessed is the man that hath not walked in the counsel of the ungodly. Jacob lying on his death-bed and blessing his sons, said to* 1.111 〈◊〉〈◊〉 and Levi, In secretum eorum non veniat anima 〈◊〉〈◊〉. And holy Job, The coun∣sel* 1.112 * 1.113 of the wicked is far from me. In Ezra, evill Counsellors were hired to hinder* 1.114 the building of the Temple. Absalom commited incest with his fathers Concubins,* 1.115 yet the sinne is imputed to Achitophel, that put it into his head. Herods wives* 1.116 daughter asked John Baptists head, but Herodias the mother counselled her to ask it,* 1.117 therefore his blood is 〈◊〉〈◊〉 to her charge. The sinne of the Jews in desiring Christ* 1.118 to be crucified is laid to Caiphas for giving the advice. And the 〈◊〉〈◊〉 against Saint Paul, is laid to Demetrius the silver-smith that counselled the rest of the handi∣crafts men to rise.

And these two last precede the Action.

The next is Consentiendo, by consenting to other mens sinnes, and this brings us [ 5] within compasse of accessory.

Now we offend by consent as the Lawyers speake either.

• 1. Consensu directo & vero, by directly consenting. Be not partaker of other mens* 1.119 sinnes.
• 2. Consensu interpretativo, when a man is instrument of an ill action by his* 1.120 deed, though in word he mislike it, or seem not to approve it, as 〈◊〉〈◊〉 was Davids in∣strument to kill Vriah.
• 3. Participatione, by partaking, As in the case of thest to partake in the gain.* 1.121
• 4. Approbatione, by allowing, Saul is said to be consenting to Saint Stephens death,* 1.122 onely by the laying down of the witnesses clothes at his feet. And Moses makes all* 1.123 them to be consenters to the rebellion of Corah, which departed not from their tents.* 1.124
• 5. Vnione, by joyning. When men joyne purses with them that doe evil. Cast in thy lot a mong us: let us have one purse.* 1.125
• 6. Silentio, by not disclosing. When a man reveals not the sinnes of others, he doth* 1.126 after a sort consent to them, because he is bound to it. If a soul sinne, and hear the voice of swearing, and is a witnesse wheither he have known of it, and do not utter it,* 1.127 then he shall beare his iniquity &c. Saint Augustine gives the reason, ut malus 〈◊〉〈◊〉 inducit in peccatum; sic malum 〈◊〉〈◊〉 relinquit in 〈◊〉〈◊〉, and not onely so, but if a man know that his neighbour sinneth, there's a flat precept that he shall rebuke him for it.

The last is Defendendo, by maintaining. When we commend and flatter men in their [ 6] sins, or excuse them, when they have offended. He that saith unto the wicked, thou* 1.128 art righteous, him shall the people curse. And the wise man in another place, lactant* 1.129 amicos suos &c. enticing his neighbour, and this lactatio peccatorum, alluring of sinners is the way that leadeth to destruction. For though suck kinde of mens words seem to be softer then butter, yet there is war in their hearts, and though they seem smoother* 1.130 then oyle, yet are they very swords. By good words and fair speeches such men deceive the hearts of the simple. But there is a woe pronounced by the Pro∣phet* 1.131 against such men. Wo unto them that call evil good. And another Prophet calls* 1.132 them dawbers, that say peace, and there was no peace &c. And a little after he pro∣nounceth* 1.133 a woe against them that sow pillows under mens arms. Such were Ahabs* 1.134 false Prophets. But especially Zedekiah, which made himself horns of iron, and said (falfly) ic dicit Dominus. Non semper corrupta mens male oper antis, at semper corrupta* 1.135 male defendentis, the minde that doth ill is not ever corrupt, but that which defends* 1.136 ill, is.

Lastly, besides these, there is another way whereby a man may be guilty of [ 7] another mans sins, ratione scandali, by giving of scandal, or by doing some act where∣by another stumbles and fals into some sin, thus per accidens a man may partake of anothers sin, and that not onely in actions sinful, by giving evil example but some∣times in things lawful, and indifferent, clothed with such circumstances, whereby the weak, that is, the ignorant may be drawn to some unlawful act; as when some did

eate of things sacrificed to Idols, no way in it self unlawfull, others were thereby occasioned to commit Idolatary, Romans, 14. Yet here we must consider, that if the thing we do be indifferent in it self, yet if commanded by lawfull authority we must not forbear it: potius scandalum admittatur, quam veritas amittatur, as Saint Augustine saith, rather let offence come, then the truth be lost; I may adde, rather then any act necessary vi pracepti; be omitted, and so a sinne of omission follow: for this is scandalum acceptum, non datum, a scandal taken, and not given, and in this case we may say as Christ of the Pharisees, if they will be offended, let them be offen∣ded: but if the thing be not sub pracepte, but wholly in our own power, and no way necessary, we ought to forbear till the weak brother may be informed of the lawfulnesse of the action; but if he will not be informed or rectified, tis not weaknes but wilfulnes in him after sufficient means of information, and no man need to abridge himself in his liberty for the pleasing of such persons.

Thus much for the rules of extent,

CHAP. 3.

Rules os restraint in expounding the law. False rules made by the Pharisees. Of Custom. Addition 7. of the force of Church Customes. Three Rules of restraint. 1. by dispensa ion 2. by the nature of the precept. 3. by Conflict of precepts. Antinomia, wherein these rules are to be observed. 1. Ceremonial preceps are to give place to moral. 2. The second table is to give place to the first. 3. In the second table, the following precepts are to give place to those before. Rules to expound in case of. 1. obscurity. 2. Ambiguity, 3. Con∣troversy.

THe second are the rules of Limitation or Restraint, how far the Comandments* 1.137 are to be restrained. The Hebrewes say, that there are general precepts in the Scri∣ptures, which we would conceive to be perticular, but are enlarged as generals, either in the fignifications of the words, or in their derivations, or from equity or parity of reason, &c. And this practise of enlarging and restraint, according to the true 〈◊〉〈◊〉 and scope of the words, hath bin a token or note of distinction between good interpreters and bad. The Pharisees rules be narrow, though their Phylacteries be broad.

The commandment against swearing the Pharisees restrain it, either to, Thou shalt not forswear, or, Thou shalt not swear by the name of Jehovab. But our Sa∣viour* 1.138 by the second rule of extension saith, Thou shalt not swear at all, but your conversation should be yea and nay; and so forbids all unnecessary oathes, which ap∣peares from the end of an oath, which as the Author to the Hebrews, Heb. 6. 16. saith, is to be an end of all weighty controversies and not to be used upon every light and triviall matter.

They restrain the Commandment, Thou shalt not kill, that is, not the innocent, and restrained it to the outward act, and thought it fit for a man to revenge an injury. But Christ by the third rule of extent maketh wrath and anger, murther, because it is the seed of a greater offence, and forbids all revenge commanding to love our enemies.

They in the Law against adultery held, they might have as many wives as they would, by way of divorce. But Christ by the fourth rule of extension tells them, they must avoyd all occasions of adultery; we must not look upon a woman to hust after her.

They restrained the word [neighbour] in the parable of the Samaritan, to them* 1.139 that dwelt neer them: but Christ by the rule of aequipolleus extendeth it to every man; so that Christs interpretations warrant extensions. And though it be true, which the Rabbins say, that it is necessary to extend and to restrain, but more necessary to extend: yet rules must be set down of restraint also.

There is a Rule that Consuetude est optimus legum interpres, Custom is the best expounder of Laws; but we must adde bumanarum, of mans Laws: for con∣cerning the interpretation of Gods Laws it is most false. In Civill Law, Communis error facit jus, Common errour makes a Law, say the Civilians; but in Gods Law

it is no rule, but Consuetudo cedat authoritati divinae, Custom must give place to di∣vineauthority. Their rules have no place in the ten commandments, thers no 〈◊〉〈◊〉* 1.140 that can plead Custom, or so common that can make it a Law. If Jehosaphat walk not after Gods Law, but after the Custom of Israel, he is blamed. Now the reason why Custom must give place to Gods Law is this. In every positive Law of man it is necessary to sever just positivum & nature the positive Law, and Law of nature, ut necessario consequatur repetitio, and repetitio doth presuppose deliberationem, and oft times the after wit is better then the former. But the Law of God was so wisely set down at the first, that it need not come again to the forge of men: mans after wit cannot better it, and therefore howsoever it be with the Law of man yet in Gods Law, vsus authoritati cedat, & per principia in lege Dei omnia examinanda, all actions are to be squared according to the principles of Gods Law, and Custom must give way to authority.* 1.141

This holds, where the Custom is clearly and evidently contrary to Law; but where the Law speaks doubtfully or obscurely, there Custom and usage of the Church is the best and safest guide to follow, even in divine Laws as well as humane: so our learned Authour on 1 Cor. 11. 16. speaking of Church Customs.

Every Society, besides their Laws in books, have their Customs in practise, and so the Church; we de not oppose them to that which is written &c. but haec oporret facere, et illa non omittere, P. 531. At the Nicene Councel the Churches cry was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mos 〈◊〉〈◊〉 obtineat, let old Customs prevail. And P. 521. against contentions men, reasoning will not serve, they will be sine fine dicentes, no way so ready to stop their mouthes as Custom: for Custom is matter of fact, habemus or non habemus, may be put to twelv: men, and theres an end.

Thus this reverend Author expounds himself.

Now we may know, how many wayes a Commandment holdeth not, by three rules of Limitation.

• 1. By the Dispensation.
• 2. By the nature of the Precept.
• 3. By the Conflict or opposition of the Precepts.

1. Every Prince challengeth to himself a prerogative Royall to dispense with his* 1.142 own Laws: the word cometh a dispensando proper to a Steward; so are all princes to God. This priviledge, as it is allowed to earthly Princes, of great right doth God challenge it. For their dispensations commonly proceed from will or affection, which oft times is corrupt; but Gods will and his justice go together, therefore there can be no danger in his dispensations. Their rule is, Quod licitum est ex superve∣niente causa mut atur, that which is 〈◊〉〈◊〉 may be changed by a cause which may come unlooked for; and so in some cases, God hath somtimes restrained his Law. The warrant of this, is either by his word, as the setting up of the brasen serpents image against the second commandment, or by ratifying by some special signe, and blessing men extraordinarly above the course of mankind, when any pretend exemption or special dispensation, these dispensations are exemptions from the common Law, be∣cause they are priviledges, and are to be restrained to the persons to whom they were granted. It is a maxime in Law, Quae exorbitant a jure communi non sunt trahenda in con∣sequentiam argumenti vel exempli; things which agree not with the common Law are not to be drawn into the consequence, either of argument or example. Though wee are willing to make many restraints, yet they are but few which God allows; as he said of the good Emperours, so may we say of them, they may all be graven upon one side of a peny: and therefore the more restraints we make, the more in∣jury we do to God. It is the commendation of a Law to have the fewest excepti∣ons and priviledges; for where the dispensations are fewest, there is most 〈◊〉〈◊〉: and therefore it is, that in Gods Laws there are not so many as in others.

The slaughter of Phinees, the robbing of the Egyptians are not restraints, and if they were, yet it is certain, that they are not for us, nor our times, nor have we the special warrant of the voice of God for them; and it may be sufficiently proved, that many things in the old Testament (supposed to be restraints) were not so, but kept to the uttermost. And this is to stop the mouthes of vain persons, which can∣not contain themselves within the ordinary course, and we have but little use of this rule.

2. The second rule is from the nature of a precept, which in sundry cases gives a re∣straint

As in the fifth commandment to honour superiours; as to Princes, who having no superiour on earth are exempted from this, (saving the reverence they owe to their natural parents.) And in the fourth which is an affirmitive precept, the practise is not required at all times. The rule of an affirmative precept is Semper 〈◊〉〈◊〉 facere bonum, but non 〈◊〉〈◊〉 bonum facere semper, we are allways bound to do good, but not to do good allwayes. The negative holdeth allwayes, but the affirma∣tive not so. The School-men say, that affirmative precepts binde semper but not ad semper, they binde allwayes, but not to the actual performance at all times, but at convenient and set times: but negatives binde semper & ad semper, we must at no time go against a negative precept. For the nature of doing a good thing well, stand∣eth thus, that there must be a concurrence of all due causes and circumstances toge∣ther, which belong thereto. Malum 〈◊〉〈◊〉 quolibet defectu oritur et bonum e causa integra, all causes and due requisits must concur in every good act, but the want of any one, makes an act sinfull. Now all causes and circumstances cannot alwayes concur, and consequently affirmative duties cannot alwayes be practised; therefore in the affir∣mative part we are exempted by the nature of it, and secondly, the ardour of affecti∣on, that is required in doing good, sheweth, that it cannot be practised perpetually, or at all times,

3. The third and last is of greatest use. And this upon sundry occasions receiveth diverse judgements. The case is called Antinomia, a conflict of Laws. The Jews have a saying, that two Commandments make each other a lyer, till the third come, and make them a gree, by restraining one of them. This therefore is a sure rule, 〈◊〉〈◊〉 it a inter duo peccata perplexus est quin ei pateat exitus sine tertio, no man is so perplex∣ed between two sins but he may get out without committing a third. And this ex∣itus is to be had, one of these two wayes, first, If the two precepts can be reconciled between themselves then there's no perplexity or necessity of sinning, for he may, as the Schools say, de ponere 〈◊〉〈◊〉 conscientiam, by in forming & rectifyng his consci∣ence, Herod, after his oath to Herodias, was in such a perplexity, that he thought he must either breake his oath in not performing with her, or behead John Baptist: but he might have freed himself by right information, that such an unlawfull and rash vow was sinful, and did not binde to any one thing but repentance, and then he would have let John Baptists head stood still, and thereby have committed no more sin.

If they cannot be reconciled, then Agendum est id quod est major obligatio, that must be done, which we are most bound to do; for God hath ordained things in order 1. The first and principal end is his own glory, 2. The next is a mans own salvation, 3. The next is the salvation of our brethren. Therefore Gods glory must be preferred before our own salvation: if these two could stand in competition: and our good before our brothers, we must not commit sin to deliver him from sin; yet our own temporal good must not be preferred before his spiritual good, we ought to 〈◊〉〈◊〉, 〈◊〉〈◊〉, as Saint John saith, to lay down our life for our brother, that is, for his salvation. Now Gods glory being the end of the first Table, and the good of our selves and our brethren, the end of the second Table, we see the order between them, and how the one ought to give place to the other; but usually it falls out o∣ther wise; for, as Saint Augustine saith the love of temporal commodity, and the fear of temporal displeasure so blindes the eyes of men and poisons the love of God: upon this ground we may resolve, when there's a conflict, as it is somtimes, be∣tween the first commandment and the fift, obey God, and obey your rulers; when this Antinomia falls out, it is easily reconciled. The latter Commandment con∣cerns 〈◊〉〈◊〉 obedience in yelding to the commands of a superiour; and common rea∣son tels us, that if a stronger arm holds us, then that which should raise or remove us, then we can never rise or be removed. But Gods authority (whose Proconsuls on earth Magistrates are) is more then his delegates power, and his arme stronger to hold us in obedience then theirs. It is a rule, Motus 〈◊〉〈◊〉 fortior vis 〈◊〉〈◊〉 motion, is restrained by a stronger power. And this is one case wherein Superiours are not to be obeyed.

2. Another case of restraint is, that nothing is to move vltra spharam 〈◊〉〈◊〉, be∣yond its own bounds, Siquando excedunt regulam dominationis suae, when Superiours passe the bounds of there authority their commands binde not; as if a Captain sends

his souldiers to feed sheep, it is more then he ought to do, and they are not bound to obey his command.

3. There is a maxim in our Common Law, that Juris interpretatio non debet laedere jus regium, and if there be not a restraint to obedite praepositis vestris, Obey your Rulers, we shall prejudice Gods authority, and what is this, but laedere jus regium, all Rulers are onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ministers or servants and publike officers to God, though they have none above them on earth. Papinian an Heathen, yet one who for the defence of justice was content to lose his life, (this example may beseem Christians to imitate) had a rule whereby he interpreted all Lawes. Potior semper sit ea ratio, quae pro religione facit, that is the best reason ever which makes for religion.

Now follows the conflict of the Commandments among themselves.

• 1. In the first Table three Commandments are moral and perpetual, the fourth temporary or positive and ceremonial in part. Cedat temporale 〈◊〉〈◊〉, a temporal Law must give way to an eternall: therefore if the fourth come in competition with any of the other, it may be violated; the rest of the Sabbath may be violated that Gods name may be sanctified.
• 2. In the second Table, the Table of Justice hinders not the civil Magistrate from doing justice according to to the fifth Commandment; for we know that the nature of justice is, Vt 〈◊〉〈◊〉 detur debitum, nulli indebitum, let every one have his due, and therefore though an innocent person may not, yet an 〈◊〉〈◊〉 may be put to death. A man is either to fulfil the Law faciendo quod debet, by doing that which he is enjoyned, or patiendo quod debet, by suffering that which belongs to offenders, and the Magistrate in Gods right is to punish him, ut, si non 〈◊〉〈◊〉 voluntatem pec∣candi, amittat potestatem.
• 3. If any of the second Table come in competition with the fifth Command∣ment it is to give place, because that is de communi bono, the other de privato. And it is an undeniable rule, that commune privato praeferendum, that which concerns the common good is to be preferred before any mans private, the general before the par∣ticular. And for the five last Commandments, which forbid any wrong or damage to our neighbour, that excellent order, in which God hath rancked them, shews which are to give place to the other; for damage against life is greater then against chastity; and against chastity, greater then against his estate; and against his estate or goods, greater then against his fame: for life is more precious then chastity, chastity then substance, substance then fame: and again, sinful actions are greater then words, and words then thoughts, which are last. There can be no better order then God hath set down for all; therefore the Schools resolve well, not onely charitas, but also ordo charitatis cadit sub praecepto.

4. There yet remaineth another case, which is, when a Commandment is doubt∣ful, and that may be three wayes.

• 1. By obscurity, cum occultatur sensus.
• 2. By ambiguity, cum vocabulum praecipuum duplicem ferat sensum.
• 3. By controversy, cum utrinque deceptatur nec convenit.

S. Augustine saith, In nullo debet opinio vacillare, our opinion must waver in no∣thing. If this be to be observed, what shall become of those that in words seem very resolute, but inwardly are very inconstant and wavering, and no man knows this but God, and so none can restrain them. There is no other way then, saith S. August. but tene certum, dimitte incertum, hold that that's certain, and let go that which is uncertain. This counsel is good, but how shall we follow it? Quicquid non* 1.143 est ex side peccatum est, whatsoever is not done with a full and setled perswasion is sin.

1. Obscurity is, when we know not what to make of such a word or such a phrase in a sentence, of such a place, as in those places that are mystical and allegorical. The safest way is not to be too bold, but rather to take the lesse then the more: for it is a rule, In obscuris minimum, that is, if we be not certain how much God meant, it is best to take 〈◊〉〈◊〉 with the least, for if he meant the most, then sure he meant the least. We must besober and wary in mysteries.

2. Ambiguity is, when there is a word that beareth two senses; Christian wisdom in this case will do best to take them both, if neither be against

the Analogy of faith, lest happily that which we encline to, be not the sense of the Holy Ghost.

3. In a case of Controversie when both parties think themselves in the right, and either part hath great reasons to maintain their opinion, then the Rule is, In 〈◊〉〈◊〉 maximum, it is best to take it in its largest extent. As in the case of Usury, some think it altogether unlawful, and some unlawful in some cases. The 〈◊〉〈◊〉 way then is, that a man put not out at all his money to usury, and that will make his heart lightest when the sorrows of death make it most heavy. A man is a niggard of his hand, and a prodigal of his tongue. It is Christian wisdom to do with the most, and speak with the least. These our common Restrainers count but small matters.

And in doing the most we are to follow the Wisemans rule, Non negligere minima, not to neglect the least, for qui minima spernit, paulatim decidit, he that slighteth and despiseth the least things, decayes by little and little: and there∣fore we are not to conceive it a small matter to neglect small things. If thine eye offend thee pluck it out. Instandum in minimis, give no ground to small, nay the* 1.144 least occasions of evil. The safest way is to beware of the serpents counsel, and to command Eve and our Concupiscence, not so much as to look upon the Tree.

Thus much for obscurity, ambiguity, controversie.

CHAP IIII.

Three general observations in the Decalogue. 1. That the precepts are all in the se∣cond person. 2. All but two are Negative. 3. All but two are in the future tense. Observations general from the first precept. 1. Impediments are to be remoued, before true worship can be performed. 2. The worship of God is the foundation of all obedience to the rest. 3 That spiritual worship is chiefly commanded in the first pre∣precept. Addition 8. about the distinction of inward and outward worship.

THese are three especial points to be further observed throughout the whole course of the Commandments.

• 1. That the Commandments run in the second person singular, Thou shalt not do this or that. The stile of Gods Laws is not like the stile of the Heathen Laws, in the third person plural, Deos adeunto caste.
• 2. That (except two) they all are negative.
• 3. That (except the fourth and fifth) they all run in the future tense.

For the first. We see in Deuteronomy God speaketh to the people of Israel [ 1] * 1.145 as unto one man. Audi Israel non habebis alios Deos coram me, Hear, O Israel, thou shalt have no other Gods before me. He speaketh to all, and to all alike, as well to Moses and Aaron, as to the meanest of the people. It is an argu∣ment of equality in respect of the bond of observing the Law of God, not a∣ny one is excepted more then another. As we see in that Commandment, Non maechaberis, Nathan said to King David, Tu es bomo, thou art the man. And* 1.146 John Baptist to Herod though a King too, Non licet tibi, &c. it is not lawful* 1.147 for thee, &c. So neither do the Commandments leave us in a generality that so we may slip our necks from them: but they are in the second person that whosoever heareth or readeth them, they shall be as strong to him, as if there were as many Tues, as persons that hear them.

Therefore every one upon reading or hearing the Law in the second person, ought to apply it to himself, and the speaking of it in this manner is as forcible as if God himself did speak to every particular man.

By the using a negative or countermand, there is implicitely a confirmation of [ 2] that which is contrary. It is held in Logique, that ad plura se extendit negatio, quam affirmatio. It was Gods purpose to have his commandments beaten out as far as the

rules of extension used by Christ would permit: and his intent is, that affirmative duties should be done after the impediments are removed. And though ad negatio∣nem, non sequitur affirmatio oppositi, yet the Rule of Logick holds onely in bare affirmative and negative propositions, not in affirmative or negative precepts, for in these, Qui negat prohibens, jubet promovens. In Laws, Qui prohibet impedimentum, praecipit adjumentum, he that forbids the obstacle commands the helps.

And this also serves to shew how full of weeds our nature is, that it is not capable of a command, but first of a countermand. We are not capable of good, before that which is ill in us, be weeded out of us.

1. That the future tense is so much used in the Commandments, it is an implicite [ 3] touch of our transgressions past, and that for the time to come it is doubtful and un∣certain what we will be: for the time past it shews that we have been grievous transgre ssours, and is withall a warning of the pronenesse of our nature to ill for the time to come: that even then we will be as ready to do wickedly as ever before; for as there is one that will say, facies, so there is another as ready to say faciam. Evil suggestions, evil examples, our own corrupt natures, and Sathan besides will egge us forward; and therefore we must keep a diligent watch and abridge our selves of things lawful; we must flee from the smoak, abstain from all appearance of evil* 1.148 * 1.149 (as the Apostle speaks) that the body of sin reign not in us.

2. And in the second place, it imposeth a continual keeping of the Law, so long as we live. It is for to day, to morrow, and to our lives end, and therefore our war∣fare against sin must be to blood and death, and before such time we are not discharged from the obligation of the Law.* 1.150

Now for the commandments themselves.

The end of the Law is to make a man good, and here also are some things to be noted from the order here observed.

1. Impediments are to be removed that we may keep the Law, therefore this first Commandment runs negatively. As when the frame of a building is to be erected, if a tree be standing in the way, it must be cut down, or if the ground be not sure and dry it is not meet to 〈◊〉〈◊〉 an house upon: or as in a cure in Chyrurgery, if the whole Body be corrupt or some member be dead, and the flesh 〈◊〉〈◊〉, that must first be cut away before any thing be applyed to the grieved part. Ground must be fallowed before corn be sowen. And so God hath provided by his Law running negatively,* 1.151 and that in the front of it, Non habebis, &c. false Gods must be renounced that the worship of the true God may take place.

2. The second observation followeth, that that be done first which is first in Order. As in a building the foundation is first laid, and in natural generation the heart is first: this also is done here. First, Non habebis deos alienos coram me, thou shalt have no other Gods before me. This is the foundation of all worship, inward or out∣ward, and therefore in the first place mentioned. We are to observe our former rules, fines mandatorum diligenter observandi sunt, we must therefore know what in∣tent God had in giving this Commandment.

One end of the Law as is said is to make men good. And the ultimate end or scope of this, and all other Commandments is the glory of God. The whole first* 1.152 Table refers to Godlinesse, Holinesse, Religion: Now Religion being an action, it mvst needs proceed from some inward principle and so doth it; which is from the soul of man, and principally from the spirit of it, which in this regard is compared to a Treasury, out of which good men bring good, and evil men evil things. Our* 1.153 worship and service of God will be according to the treasurie of our hearts, the spirit: if that be good our outward worship will be so too.

We see then, that inasmuch as the spirit is the chief and principal thing in Gods worship, our chief and principal care too, ought to be had for this spi∣ritual worship. And indeed it is the scope of this first Commandment. It is said, that according to the superiour end, the Commandment is to be esteemed. Quo prior finis, 〈◊〉〈◊〉 prior necessitas, hence it is that the first Table is to be preferred before the second; because spiritual worship required in the first, is before outward worship, prescri∣bed in the second Commandment. So man was made the end of the Sabbath, not the Sabbath the end of man. Mark 2. 27. therefore the breach of the external part of the Sabbath must yeeld to the necessities of man.

Whereas the worship of God is commonly divided into spiritual and bodily, or inward* 1.154 and outward, and the one said to be commanded in the first, the other in the second Com∣mandment;* 1.155 this must not be so understood, as if they were several kindes of worship: for the same act of Religion may be both inwardly and outwardly performed; as we see in mental and vocal prayer, but they import onely the different manner of performing, as either by the heart alone, which is onely spiritual, or by the heart and outward man, which is the same spiritual worship performed by the body, and therefore called outward: for the outward worship of the body proceeding from the heart or spirit may be truely called spiritual, because the exteriour act proceeds from the spirit, and God accepts such worship, though it be outward in respect of the act, as a worship in spirit and truth, when* 1.156 it is accompanied with truth and sincerity of heart: and therefore as all worship and obedience is the same both inward and outward, so in some sence that commandment which requires the one, requires the other; for every precept is given to the whole man, though chiefly to the soul, and to the body as the instrument of the soul: yet in regard that wor∣wip may be performed either by the heart alone, or by the whole man, therefore that di∣stinction may be in some sort admitted, and so it may be said that the first commandment looks chiefly to the heart, though not excluding 〈◊〉〈◊〉 outward man; and that the second looks more immediately at the outward manner of performance, yet not excluding the heart.

CHAP. V.

In the first Commandment three things are contained. 1. We must have a God. 2. We must have the Lord for our God. 3. We must have him alone for our God. The sin opposite to the first, is profanenesse: to the second, is false religion: to the third mixt religion. How our nature is 〈◊〉〈◊〉 to those sins. Reasons against them.

THis first precept is primae necessitatis, and therfore first to be regarded, it was never dispensed withal, nor ever shall be. And according to the first Rule of extension, Praeceptum faciens & non faciens. It being a negative implyeth an affirmative. The* 1.157 negative is, Thou shalt have no other Gods. The affirmative our Saviour quoteth to the Devil out of 〈◊〉〈◊〉, Thou shalt worship the Lord thy God, and him onely* 1.158 shalt thou serve.* 1.159

There are three propositions which naturally arise out of this Commandment.

• 1. That a God we must have.
• 2. That we must have the Lord for our God.
• 3. That we must have him alone for our God.

1. The meaning of the first is, that we should not be Gods our selves (which was* 1.160 the beginning of all mischief, Dii eritis, ye shall be Gods) in judging good and evil at our own election: but to acknowledge a superiour power from whence we are to take our rules and directions, both in following good and abstaining from evil, and not to be led by our own affections. And to this superiour power so instructing us, and promising to bring us to the full fruition of the chiefest good, we should sub∣mit our selves, acknowledge him, and tye our selves to him, which acknowledging and tying our selves to him, is the proper act of Religion, which is therefore called 〈◊〉〈◊〉, a religando, as S. Augustine derlves it: this is in the first place to have a God, and a Religion, and consequently to worship him as God.

2. The meaning of the second is to inform us, that the Gods of the Nations are but Idols no Gods, and therefore the service and worship done to them is false and Idolatrous. But 〈◊〉〈◊〉 our God who hath manifested himself many wayes to be the true God, is the onely God, and his religion true religion, and therefore we are to shake off, all worship and service to others, and 〈◊〉〈◊〉 our selves wholly to him, and his service.

3. This third teaches us, that there are no Idols nor Gods that can do as he doth, either in rewards or punishments; none can reveal or bestow eternall happinesse but he, none can joyn with him, or help him therein; but he alone is both able and will∣ing, and therefore he alone will have all the glory to himself, he will have none to participate with him, Gloriam meam 〈◊〉〈◊〉 non 〈◊〉〈◊〉, my glory will I not give to an∣other.* 1.161

1. Now the opposite sinne to the first is called Prophanesse, when a man will be carried by his own affections in every thing, and do that which seemeth good in his own eyes, when he will be under no yoke or bands but breake them, giving credit to nothing but what his own God (corrupt reason) 〈◊〉〈◊〉 him to, doing nothing but by his own direction and what his own will stands affected to.

2. The sinne contrary to the second is false worship and 〈◊〉〈◊〉 religion. The holy Ghost is pleased here to call it the having of other Gods, as in the Scripture he 〈◊〉〈◊〉* 1.162 evill by the name of strange, as a strange woman (a harlot) so, strange worship,* 1.163 Idolatry, strange Gods, false Gods. And this is forbidden in the second pro∣position.* 1.164

3. The sinne against the third, is that which Elias called mixt worship; halting between two opinions, mingling Gods religion with others, following both God* 1.165 and Baal, Like the Samaritans, that feared the Lord, when he sent lions among them, and yet served the Gods of the nations whence they came, they sware by the Lord, and by Miclcom. A sinne that divers of the kings of Israel and Judah were taxed with. 2 Kings, 13.

1 Now these are three things which the devil aymeth at. and hath helps in our nature to set forward and bring to effect his purpose. According to his own name Belial, he is without yoke, so would he have others to be also. His argument in the first temptation, was to have Adam cast off his yoke, and be under no director. Tast but the apple, and thou shalt be a director to thy self, and be able of thy selfe without any other guide to judge of good and evil. And this vain desire of licentiousnesse, whereby men (by corruption of nature) delight dissolutly to follow their con∣cupiscence, and in all things to sit Judge in defining good and evil, is the high way which leads to the greatest transgression, opening the door to prophanesse and Atheisme.

2. So in the second place there is a marvilous itching desire in us of change, which the Devil also nourisheth, Stollen bread, matters of secrecy, strange flesh, &c. And where once prophanes 〈◊〉〈◊〉 he faileth not to adde a curious longing to search beyond the truth, till at last he causeth them to finde a lie in stead thereof, for there was never any error broached, but it sprang from a desire of innovation and a wandring out of the beaten path. And this he brought Solomon to, who having the knowledge of true Religion as much as any, yet not content, fell to enqui∣ring after forrein Religions, mystries and conceits. and so fell to 〈◊〉〈◊〉.

3. In the third, there is also a great desire in us to reconcile God and Mammon. And* 1.166 though our Saviour said it was impossible to serve both, yet are we desirous be∣yond measure to heape up temporal things and get eternal too, to have a Paradise here and else where; there is a desire in us to communicate our selves to all, and to use a like freedom to good and bad, thinking that while we are in the world, the world will do us good. and when we come to heaven, God will do us good too. And this the devil misliketh not, for he runs not upon soli or 〈◊〉〈◊〉, for when he* 1.167 tempted Christ with promise to give him all the kingdoms of the earth, it was not upon so strict a condition to worship him onely, but to joyne him with God in his worship and service.

1. Now the reasons whereby these are forbidden are these. We must confesse that the nature of man hath recieved a great wound, insomuch as none can be parta∣kers of true happinesse by his own guidance or conduct as other creatures attain in some sort: and therefor the heathen confesse with us, that there is a maime and a main defect in mans nature. But we our selves were the cause of it, as appears by the History of the Bible, namely by dealing with the tree, in being our own choosers. And therefore this choosing of ours, this making Laws to our selves must be left, we must leave and submit our selves to the will and choyce of a superiour nature, that knoweth what is best for us.

2. Of the second the reason is evident. that seeing a God we are to have, we ought in all reason to desire a true God. No man would willingly erre, even they that bend themselves to deceive others, cannot endure to be deceived them∣selves. And no man desires to think that to be which is not, nor that not to be which is.

The reason of the third is. That there be sundry things that a man cannot have, but he must have them alone, without partner or competitor. Of which number a master is one. And God is our Master, he is pleased to call himself so. And our* 1.168 Saviour saith Nemo potest duobus Dominis servire, no man can serve two masters,* 1.169 the service to a master must be to him a lone, else not. And the prophet in the per∣son of God faith, I will 〈◊〉〈◊〉 thee unto me for ever, and the Apostle, I have* 1.170 espoused you unto one husband, that is Christ, now a husband also comes within* 1.171 the number, and is to be had alone, and the condition of having God is like to that of a husband, one, and a lone, or not at all.

4. Another reason may be added. The joyning of God with any other thing must needs be much to his dishonour and derogation; for he 〈◊〉〈◊〉 the most tran∣scendent nature in the world; 〈◊〉〈◊〉 no inferiour thing but being joyned with him, doth much abase him, and he will endure no dishonour, his honour he is very jea∣lous of, and thereof his worship must be kept pure without intermingling it with the worship of any other, for if any thing of a nobler nature be joyned with some thing of a viler substance, the nobler nature is thereby adulterated and corrupted, therefor Gods worship must be pure and not mixt or sophisticated.

CHAP. VI.

In the 1. proposition of having a God, is included, 1. Knowledge of God wherein, 1. The excellency, 2. the necessity, 3. how it is attained. The contrary forbidden is, 1. Ignorance, 2. light knowledge. What we are to know of God. Impediments of knowledge to be re∣mooved. Rules of direction to be followed.

For the 1. consideration of the proposition. S. Pavl saith that an Idol is nothing & we know it, and that ther is no other God but one. And therefore it may seem strange,* 1.172 that (in respect that Idols nor ought elie be Gods) he should command us to haue no other Gods.

We say, though a man take armes against his Prince, yet he is his Prince still and he hath no other, and this having, is onely true inrespect of the superiour: yet the rebellious subject hath him not for his Prince or atleast will not have him, because he accompts him not his Prince, the like is between God and us. He is our God and his law is lex ferrea, it will hold us and have us, whether we will or no. Yet in re∣gard we rebel against him and endeauor to exempt our selves from his service and obedience, in breaking his laws, we have him not for our God. It is the course of the holy Ghost to use this phrase. They had Baal and Ashteroth, not that they were Gods, but that they in their accounts had them for Gods.

2. Again (as the Philosopher) a thing is said to be had, when it is known to be had, for if a man have 〈◊〉〈◊〉 under his ground and knows not of it, he hath it not. Besides a man cannot be properly said to have, that, which he makes no account of, as if he have rushes or cobwebs in his house, and caring not for them, he cannot be said to have them. Therefore a man cannot be said to have that which he knoweth not of, or knowing he hath them regards them not. And so he that will be said to have God, must both know and regard him, and this is that which is meant by hav∣ing a God.

It hath been formerly said that the spritual worship and having of God was the end and scope of this commandment. The worship of the spirit is divided as* 1.173 the soul. The principall parts of the soul (as God himself makes them) are two.

• 1. Reason or understanding called the spirit in a strict sence, and sometimes the soul or mind.
• 2. Affection or will, called the heart.

Now as we know the parts of the minde so we must know that these parts have their order, Vires annimae sunt ordinatae, the powers of the soul are set in order, saith the Philospher, and the order is, first to know, then to regard and love that we know, for 〈◊◊〉〈◊◊〉, and Saint Austine saith Invisa 〈◊〉〈◊〉 cupere, ignota nequa∣quam, we may desire things we have not seen, but never those things that we have

never heard of. Therefore as they say well, If two things be to be done in order whereof the second depends upon the first, if the first be taken away the second can not be fulfilled. So if we be ignorant of God, we shall never desire or Love him. and so we shall not have him at all. God must first be known, then Loved.

• 1. Knowledge, lieth in the understanding part. The minde
• 2. Love is in the affection. The heart.

1. Cocerning knowledge the obect thereof is God, and he cannot be known a priori, therfore we must seek to know him a posteriori. and that must be either by his Attributes ascribed to him in his word, or by his effects and works.

His Attributes 〈◊〉〈◊〉 ten, Exod. 34. 6. 7 Majesty, Truth, Vnchangeablenesse, Will, Justice, Mercy, Knowledge, Power, Vbiquity, Eternity, other things are attributed to God in scripture, but they may be reduced to some of these, as love patience &c. may be referred to mercy: anger or wrath, to Justice &c.

Of these Justice and mercy are the two principal, and concerne us most, the other eight have influance upon these two parts to make them the fitter objects of our faith, fear, love, and hope, &c. To work upon our knowledge or faith, apprehend∣ing 1. Gods Justice 2. his mercy and beleeving them both: if you adde the other at∣tributes to his Justice, 1. that he is infinite in majesty, 2. infallible in his truth, 3. without change &c. and they make his Justice more perfect, and consequently more fearfull. In the second place adde the same also to his mercy, that he which loveth us, is 1. A King of eternal majestie and life, 2. Infallible, 3. Unchangable, and the, rest; it makes his mercy more, and consequently far more to be beloved.

• 1. Out of this faith or knowledge apprehending his Justice ariseth feare, and out of feare, humility.
• 2. Out of knowledge and faith of his Mercy with the other eight attri∣butes arise.

2. Duties more. 1. Hope, 2. Love.

• 1. The fruit of hope is 1. Invocation and prayer, for what we want, 2. thanksgiv∣ing, in acknowledging whence we have received it.
• 2. Love hath its fruit or effect in obedience in conforming our selves and our wills to God will both in doing what he requirs, and in bearing willingly whatso∣ever it pleaseth him to lay upon us, and this last is called patience, Obedientia crucis And in these doth the hauing of God wholly consist.

We are further to understand, that the Holy Ghost in the scripture is pleased by the figure Synechdoche for shortnesse of speech oft times to name one of these, and in that one to comprehend the whole worship of God, as in Saint John, all the* 1.174 worship of God is attributed to knowledge. This is life eternal to know thee the onely true God, And in a nother place all to fear, feare God and keep his command∣ments* 1.175 for this is the whole duty of man. In a nother place to hope, Saint Paul* 1.176 saith we are saved by hope. And so of the rest, under the name of one duty Synech∣dochically are comprehended all the other and this without injury to the rest of the duties, for they all have good dependance one of another.

Now to these we are to adde the duties of the second proposition. [That we must have the Lord for our God] that is true religion. And of the third [to have him onely for our God] that is pure religion, against joyning of it with other worship. And besides these out of the word [shalt] it must be perpetual, till, non erit, swallow up our, erit, which implieth the vertue perseverance throw all the Commandments. And corum facie mea before me includeth sincerity of heart, against hypocrisy, and these make up the manner of Gods worship.

In the resolution of this first commandment, the first thing is knowledge of* 1.177 God which in regard of the excellency of it Saint John saith (as before) This is life eternal to know thee the onely true God.* 1.178

In the handling of which we must follow this method.

• 1. To shew the excellency of the knowledge of God.
• 2. The necessity of it.
• 3. How it is to be attained.

1. The first thing concerning knowledge is the excellency of it, for other know∣ledge without this, is but a puff, a tumor that swells naturally in them that possesse it.

The Apostle saith asmuch, knowledge 〈◊〉〈◊〉 up. That therefore our knowledge* 1.179 may be right we must pluck from us our peacockes feathers, the gifts of nature, as strength, wisdom, riches, birth, &c. And not be proud or rejoyce in them, but* 1.180 as God by the prophet speaketh. Let him that glorieth, glory in this, that he un∣derstandeth and knoweth me, 〈◊〉〈◊〉 totae scientia hominis magna est (saith S. Augustine) 〈◊〉〈◊〉, quia nihil ipse est per se, & quoniam quicquid est, ex Deo est & 〈◊〉〈◊〉 Deum,* 1.181 〈◊〉〈◊〉 is the chief knowledge of man to know that of himselfe he is nothing, and that whatsoever he is it is of and for God. And this is the use we must make of our Knowledge.

2. The second is the Necessity of this knowledge. It is not the excellency of this knowledge that altogether worketh upon the desires of all men, and the hearts of many are so dull and heavy that they desire not to be excellent, a meane degree of perfection contents them in it. But when we come to perceive that necessitas incumbit, there lies a necessity upon us to get it, a ferrea ratio that strong & forcible persuasion; and stricketh to the heart, for the Law is Doctrina agendorum and no action can be without moving, no motion without the will, no will without desire, and no de∣sire without knowledge of that we desire. So that take away knowledge, and take away all, and then nothing shall be done.

It cannot be denied but that evil men are in action, they are practicall enough, but their knowledge being deprived of the true end and obejct, we must also con∣fesse, that they must needs erre and fall upon false ends and wayes, wandring in by pathes and never attain to the right end; butthey walk in darknesse, and so they misse of the end for which they came into the world.

The Apostle saith that without hearing there can be no knowledge, for hearing is* 1.182 called the sense of discipline, and without knowledge ther's no beleife, without faith there can be no love and without love ther's no obedience. And therefore in as much as faith, love, and obedience are necessary, it follows that it is necessary to have know∣ledge, as the ground of all vertues whatsoever.

There is in all these vertues inchoation in this life, and a consummacion in the life to come. The schoolmen call them a first and second perfection or 〈◊〉〈◊〉 partixm & graduum, and therefore the knowledge we attain to in this life, is but a 〈◊〉〈◊〉, 〈◊〉〈◊〉 tast of that blessed knowledge we shall have in the other. And as the Apostle makes* 1.183 two Resurrections, the first and the second, and saith that Blessed is he that hath his part in the first, for he shall have it also in the last. So there are two degrees of know∣ledge, the first is fides, faith, the second visio dei or vita aeterna the beatificall vision, and blessed is he that hath his part in the first, for he shall have his part in the second, the beatificall vision of God. And as in the second Resurrection none shall have part, but they which have part in the first, so none can have their portion in the second knowledge but they that had in the first.

A witnesse without exception of this, is our Saviour. Martha troubled her self* 1.184 about many things (and no doubt necessary to the honorable entertaining of 〈◊〉〈◊〉) yet we know that Christ said vnum necessarium, there was one thing necessary, and Mary had chosen it, to sit down at Christs feet and learn his will. So that if this be onely necessary, and without it ther's no getting to the end, then have we done with the first part, wherein we see the use and necessity of this know∣ledge.

3. If the knowledge be so necessary, by what means shall we attain to it? In know∣ledge there is a teacher and a learner, we must either finde it of our selves or learn it from others. For our own abilities the Propher hath told us long since what they* 1.185 are. Every man is brutish (or a beast) in his knowledge, if he haue none to direct him but his own natural parts he shal attain no more knowledge then the brute beasts. The wise-man saith that we are all vain by nature. We are vain in our imaginati∣ons saith the Apostle. And according to holy Job, we utter but vain knowledge,* 1.186 therefore having no hope to learn the true knowledge of our selves, and being as* 1.187 far from learning it from other natural men 〈◊〉〈◊〉 our selves, we must look after another* 1.188 teacher, that hath deeper knowledge then we have. And who that is we shall finde* 1.189 in the book of Samuel, Deus scientiarum Dominus, The Lord is a God of knowledge, it is he onely that can teach us; and as he is able so is he willing too. Our Saviour* 1.190 tells us that it is written in the Prophets, and they shall be all taught of God, for

so saith the Prophet Esay, And thy Children shall be taught of the Lord. And the* 1.191 kingly Prophet David gives the reason, Because that with him is the well of life,* 1.192 and in his light we shall see light. Though we be naturally blinde, and have no light,* 1.193 neither in, nor of our selves, yet in his light we shall see light. And therefore he it is that must be our teacher, and as he must be our teacher, so we may be sure that this teacher is willing to instruct us. Gods loving practise tells us that he is. He began it with Adam, and preserved it in the Patriarchs, and then it beginning to decay, he continued it by tradition. After that, people being corrupted, and know∣ledge decaying, more and more, he wrote the Law, which being broken, he took* 1.194 order for a new writing, and enjoyned them to hear it, and appointed Priests and* 1.195 Levites; who by interpreting it, caused the people to understand it: for (as the* 1.196 text saith) they read the Law of God distinctly, and gave the sense, and caused them to understand the reading. When they failed and false interpreters came, he raised up prophets to give the true sense of the Law, and when this was not suffici∣ent, he sent his onely Son, the last and most perfect teacher or doctor of the Church,* 1.197 and (he ascending to the glory of his Father) gave gifts to men, as, Apostles,* 1.198 Prophets, Evangelists; Pastors and Teachers, whom he promised to send, and en∣able* 1.199 with gifts, for the instruction and edification of his Church, and to continue a* 1.200 succession of them to the end of the world.

Now as God is the Author of this knowledge, so he provides what is necessary for us to attain it. viz. the outward ministery of man, and the inward work of his Spirit.

1. For the first, we have the Eunuch sitting in his Chariot, and reading a place* 1.201 in Esay, and being desirous to know the meaning of the place, God provides him a Minister, Philip, to expound it to him. And so, when Cornelius was con∣tinuing* 1.202 in fasting, from the fourth hour to the ninth, and falling to prayer, God sent Peter to him.

2. For the second, Our Saviour hath promised on Gods behalf, that God shall* 1.203 give the Holy Spirit to them that ask him. So that the outward means being diligently performed on our part, we may rest assured that God will perform his part. Christ in the Gospel perswades the Pharisees, and us in them to search* 1.204 the Scriptures, to come to the true knowledge of him, and so to life. That which* 1.205 remaineth God will supply by the unction of his Spirit, there will be no defect on his part, provided that we look to ours. But the fear is on our part, and it appeareth by the commandment here laid upon us, that we are not willing; for a good man is a Law to himself: but we have a commandment to stir us up to knowledge.

Now further in this, as in all the other Commandments, we are to consider two things.

• 1. That which is commanded, Knowledge: of which we have now spoken.
• 2. That which is forbidden, Ignorance: of which in the next place.

The affirmative, and the negative part. In the affirmative is commanded. 1. Know∣ledge.* 1.206 2. A rich measure of it, according as our vocation will permit, non solum sci∣re, sed etiam bene scire.

And in this negative two things are forbidden. 1. Ignorance. 2. Light superfi∣cial knowledge, for the rule in Divinity is, Peccatum non tantum est appetitus ma∣lorum, sed etiam desertio meliorum. Where fulnesse is commanded, not onely empti∣nesse, but scarcity is forbidden also. So not onely ignorance, but a light, fleeting and superficial knowledge is forbidden.

Ignorance, The Church of Rome is taxed to justifie it, though it can∣not* 1.207 be found that they are Patrones of it, but onely faulty in allowing small superficiall knowledge in the people, yet if any man conceive, that Ignorance of God is justifiable, let this perswade him to the con∣trary.

• 1. A sinne it must needs be, else what needed a sacrifice for it?
• 2. If it had been a light offence, David had been uncharitable to pray to God to powre out his indignation on them that knew not his Name.
• ...

• 3. It is not onely sin, but first the cause of it, and secondly the cause of pu∣nishment.

1. It is the cause of sin, for the Prophet saith, The Lord hath a controversy with* 1.208 the inhabitants of the land, for that there was no mercy, and the reason of that was, because there was no true dealing, and the reason of both was, because there was no knowledge of God, and presently after he tells them of their destruction for it. So the Apostle, after he had reckoned up the offences of the Heathen he con∣cludes* 1.209 it was because of their ignorance of God.* 1.210

2. Ignorance is the cause of punishment. 〈◊〉〈◊〉 Prophet faith, That the captivity* 1.211 of Babylon was, because the people wanted the knowledge of God. And it is not the cause of punishment, but as it is the cause of sin. The Wise man asketh this question, Do they not erre that imagine evil? there is no sin without error, there∣fore* 1.212 the planting of knowledge would be the rooting out of evil. Non erratur, saith S. Augustine, nisi ignorantia, men erre not, but for want of knowledge. There∣fore to both these points S. Augustine hath a pertinent place. Quia & ipsa ignoran∣tia in eis qui intelligere noluerunt 〈◊〉〈◊〉 dubitatione peccatumest, in eis autem qui non* 1.213 potuerunt poena peccati, ergo in utrisque non est 〈◊〉〈◊〉 excusatio, sed justa damnatio, because ignorance it self was a sin without doubt in them that would not understand, and a punishment of sin in them that could not, therefore in both are condemned, neither justified.

Some there be that argue out of the Acts, and excuse ignorance, alledging that* 1.214 place, That God winked at the times of ignorance, and so make it no sin, when it is as they call it invincible.

Ignorance excusable is fourfold.

• 1. In children before they come to years of reason and discretion.
• 2. In fools those that naturally want the use of reason.
• 3. In those that by sicknesse or disease are bereft of the use of reason.
• 4. Where the means cannot be had to take it away. But this is not simply and altogether invincible, for the law of nature may teach them. He that hath the Law of God in his heart (as every one is some measure hath) if he set himself to seek God, he shall surely finde him; for God hath made his minde known to them that are careful to observe the rules of Nature, habenti dabitur, to those that use the general light well, God will not be wanting in means of further know∣ledge.

These may be excused, but the last, a tanto, from so much; but not a toto from all. They are not absolutely without sin. But there two other 〈◊〉〈◊〉 of ignorance utterly inexcusable.

1. Affectata ignorantia, affected ignorance, when it comes to that height, No∣luerunt intelligere, ut bene agerent, they would not understand to do well, and it is in them that know they are ignorant, and are unwilling to come out of it, but nectunt sibi argumenta, devise arguments to defend their ignorance. They will not know that they are workers of iniquity; this is, cum. libenter ignorent, 〈◊〉〈◊〉 liberius peccent, when men are willfully ignorant, that they may sin the more freely, without* 1.215 check or remorse, when men shut their eyes against the light, and reject means of knowledge, saying as they in Job, depart from us, for we desire not the know∣ledge of thy wayes. S. Augustine saith, ubi non est dolus in inquisitione, ibi non est peccatum in inventione, where there is no deceit in enquiry, there is no sin in finding out: but many would ask his opinion, and he would answer, dolose quaesisti, dolose invenisti, thou soughtest fraudulently, and foundest accordingly, This it is in effect, when a thing is made plain to us, we will not have it plain, and so we continue in this kinde of ignorance.

2. Supina ignorantia is the second, and that is a carelesse and wretchlesse ig∣norance, and this is the fault of these times: When a man hath ex quo discat, sed non vult discere, may learn if he will take the pains: but will not. And it is chiefly in them that either propter 〈◊〉〈◊〉 sciendi, or 〈◊〉〈◊〉 discendi, carelessenesse to know and slothfulnesse to learn, or ob verecundiam querendi, modesty in seeking after knowledge, will be ignorant still. Of one of which the whole land is for the most part guilty.

The second thing forbidden, is a light knowledge, contrary to the Apostles rule,* 1.216 according as God hath dealt to every man the measure of faith: so that not onely* 1.217 the whole want of faith, but the want of the measure of faith is condemned. When a thing is commended to us in measure, not onely the not having it at all, but the not having the measure of it is a fault: and not onely that, but it is also required* 1.218 that according to our years and guifts our knowledge should increase. We must* 1.219 (according to the Apostles rule) be men in understanding and children in malice.* 1.220 The Prophet goeth lower, Whom shall he teach knowledge, and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. This is as low as may be. Therefore as we grow in years, we must grow in knowledge, and not be ever taught and never learning. To have precept upon* 1.221 precept (as he speaks in the next verse) line upon a line, here a little and there a little, not too much at once. Ever learning (as the Apostle) and never coming to* 1.222 the knowledge of the truth. And it is that which is inveighed against in another place,* 1.223 that the Hebrew Christians after much time spent in learning profited no better, but still needed to be catechized in the principles of religion.

It was prophecied before Christs time, that the succeeding ages should have* 1.224 great knowledge, as by Daniel. They that be wise shall shine as the brightn 〈◊〉〈◊〉 of the firmament, and they that turn many to righteousnesse as the stars for ever, and by Joel, I will pour out my spirit upon all flesh. And by Esay, All thy children* 1.225 shall be taught of God, and great shall be the peace of thy Children. And this was* 1.226 foretold of the primitive Church by the same Prophet. The people that sate in* 1.227 * 1.228 darknesse have seen a great light, &c. And the earth shall be full of the knowledge of the Lord.

S. Paul was so confident of their knowledge in his time, that he asketh a question, not by way of doubt, but of full perswasion of it, and that not in small mat∣ters, but high mysteries; Know ye not (saith he) that the Saints shall judge the* 1.229 world? And in in the next verse, Know ye not that we shall judge the Angels?* 1.230 And we may see that the Corinthians were so forward in Religion, that the women thought themselves able to dispute and teach the weightiest points in it; so that the Apostle is forced to make a prohibition to them, not to speak in the Church,* 1.231 which argueth much knowledge, though too great boldnesse in them. In the Acts of the Apostles, we see Aquila was but a Tent-maker, yet he afterwards attained to such knowledge that he became a pillar of the Church. The Ec∣clesiasticall story makes mention of Severus, that he was at first but of mean condition; yet, afterwards for his knowledge was chosen Bishop of a great* 1.232 See (Antioch.) Now if we consider these, and see how carefull they were to exceed in knowledge we shall think it an odious thing to be of the number of the ignorant. And if, that which the prophet speaks of, prevail not with us, (I have written to them the great things of my Law, but they were counted* 1.233 as a vain thing:) because we may pretend the profundity as an impediment. Yet let the tax upon the Hebrews work shame in us, that whereas we* 1.234 should be past the principles, we have not that measure of knowledge in us.

The extent of our knowledge must reach, as to a discerning quid verum, what is true, so to a giving of reason, quare verum, why it is true. To prove that we say* 1.235 or know, as the Apostle; and as our Saviour speaks, to know our own Shepherd and* 1.236 his voice; or at least with S. Peter, to give a reason of that we hope. Yet is it not* 1.237 fit with our Sciols, for the people to enter into dispute of controversies, of discussing great and hard questions: this is not required of them, but of Timothy, and others to whose office and place it wholly belongs; for in such things, sancta simplicitas est virtus Laicorum, holy simplicity is a vertue in Lay-men: yet as it is not required or expedient they should jangle about every quiddity, so must they not be like them, that know not, nor will understand, but walk in darknesse: nor such as will take up∣on* 1.238 them to check or controll their teachers, for herein they shew their own igno∣rance: for if the foundations be out of course, that is, the teachers, how can the building stand, and as Chrysostome, If darknesse be upon the tops of the mountains, there must needs be mist in the valleys.

Before we leave this vertue of knowledge, it will be needful to adde a little con∣cerning,

1. The Object of this knowledge, and 2. Such Rules as are to be ob∣served in the use of means to attain it.

1. The Object is God, and his Son Christ Jesus. Of God the Father we read, That no man hath ever seen him, and Moses could see but his back parts, and when* 1.239 he did see them he hid his face, and was afraid. It is sufficient then for us to know* 1.240 him, as he is revealed to us in his word, and in his works; and because our know∣ledge* 1.241 * 1.242 is to be referred to his worship and obedience, therefore so much is necessary for us, as that without which we cannot worship and obey him: more particularly we are to know him in the unity of his Essence, and Trinity of person, as also what he is to us by creation, providence, redemption, and what he requires of us to be done. Therefore it is said, They shall know that I am the Lord their God, which* 1.243 brought them forth of the land of Egypt, that I may dwell amongst them. And in an∣other place God proclaims himself by his Attributes. The Lord God, merciful, and* 1.244 gracious, long-suffering, and abundant in goodnesse and truth, keeping mercy for thousands, &c. Besides which knowledge of God, in his nature, and attributes,* 1.245 actions, and relations to us, we are to know what we are to do for him, namely, we must have the knowledge of his will, both in regard of the general duties, what all are to do, and in respect of every one of us in a particular calling, what every one of us is to do in our several rancks and callings.

2. Now concerning the rules to be observed, if we would come to this know∣ledge, it is well said of the Heathen, Ponenti 〈◊〉〈◊〉, ponenda sunt media, means are to be appointed to him, that hath pitcht upon his end.

In the use of which means the order stands thus,

• 1. Impediments must be removed.
• 2. The rules of direction must be observed.

1. The Impediments to be removed. The first is according to the Wise mans rule, [ 1] * 1.246 To 〈◊〉〈◊〉 from evil company, and to keep our feet from the paths of those, whose* 1.247 feet run to evil, such as do lactare homines, entice men to evil, and therefore as he speaketh in another place, Cease to hear their instruction, that cause to erre from the words of knowledge. And the Instructions that cause us to erre, or the impediments in that kinde that are to be removed are two fold. 1. In our selves. 2. Without us.

• 1. Within us, besides diverse others, is our own reason which must be rectified, else it will much hinder us, we must not do according to that which is set down in* 1.248 * 1.249 Deuteronomie, The doing of every man that is right in his own eyes; and as the* 1.250 Apostle, Walking in the vanity of our own mindes. And in this case we must cast* 1.251 down our imaginations, all our strong holds, and high mountains of carnall and cor∣rupt* 1.252 reason, and bring them into captivity and obedience, as in the mysterie of the* 1.253 Trinity, and the other high mysteries of faith.
• 2. The impediments without us are, 1. Taking religion from our fathers onely* 1.254 by tradition, by inheritance as left to us by our Elders. Such things as our fathers taught us, we will do. Our rule in this must be, Scrutamini Scripturas, search the Scriptures, and receive nothing by tradition where we finde it contrary to this rule. 2. It is said of Jehoshaphat, that he sought the Lord of his fathers, and walked* 1.255 in his commandments, and not after the trade or doings of Israel. The custom or fashion of the place or times is an impediment without us which must be removed,* 1.256 except it agree with our rule: for there are evil times, as the Prophet speaks, and* 1.257 what fashions the people then used he shews the verse before. You shall not go haughtily, faith another, for the times are evil. And there are perilous times, as the* 1.258 Apostle calls them, where evil examples and fashions by many are followed: but* 1.259 these we must leave.

The rules of direction in the use of means follow next in order, of which (be∣cause [ 2] the means have been formerly handled) we will speak the lesse. And 1. for them that desire to attain to this knowledge, this is a rule. They are to have a firm perswasion that this knowledge is absolutely necessary. That it is the unum necessarium which our Saviour tells Martha of.* 1.260

2. That (as Christ also said) first seek the kingdom of God, and the righteousnesse thereof, and all other things shall be added: so this knowledge is to be sought after* 1.261 in the first place, for we have no warrant that our other studies shall be sanctified, or other knowledge prosper without this: but if we look after this first, sanctifi∣cation of the other will follow.

Vacate (according to Saint Jeromes translation) et videte quoniam ego sum Deus, [ 1] saith the 〈◊〉〈◊〉. Be at leasure, spend some time to know that I am God, we must* 1.262 finde a time, and that time must be our first, it may be at other times this knowledge will not be found. Saint Paul gives counsel to man and wife not to come together* 1.263 for a time, that they may give themselves to fasting and prayer, If then we must abstain for a time from indifferent things, then a majore, from things not indifferent but evil, when we spend our time not onely aliud agendo, but male agendo, as 〈◊〉〈◊〉 saith, not onely in things impertinent but evil. The Athenians what other busines* 1.264 soever thy had, yet they spent some time to tell or hear novelties. And it were a shame to us if we should not do more then they in a thing so necessary.

Diligence in attaining it is also to be used, that we loose not this time. Saint Au∣gustine [ 2] gives a rule (though a favorable one) which may serve till a better come Satis reputatur quis facere, cum tantum facit pro Deo, quantum facit pro mundo, If a man spend, but as much pains for God, as he doth for the world, it is sufficient. And I wish we would do that, bestow but as much diligence in Gods Laws as on the poe∣nall Laws of a prince. For all the statuts of Omri are kept saith the Prophet, and all* 1.265 the works of the house of Ahab, and ye walk in their counsels, we might attain* 1.266 to some knowledge, if we would take that pains to study Gods Law, which we take to do evil.

If any of you want wisdome (saith the Apostle) let him ask of God. And So∣lomon [ 3] * 1.267 the wisest among the sons of men, saith that it is a point of wisdome to* 1.268 know whose gift it was, how to attain to it. and therefore in the next chapter* 1.269 he makes his prayer to God for it. This prayer is also set down in the book of the* 1.270 kings, and (which is more) the text saith, that the speech 〈◊〉〈◊〉 the Lord, that* 1.271 Solomon had asked this thing.

When we have attained to knowledge we must as is required in Deut. 1. bring [ 4] * 1.272 it into our heart (that is past the brain) 2. we must whet or Catechize our children, for Catechizing in the principles must be diligently observed, 3. We must talk of Gods statutes, that is, use conference, 4. We must write them, which includes also read∣ing, both fruitful. 5. We must binde them before our eyes, which implyes medi∣tation, 6. We must bind it about our hands (a thing unusual in these dayes) but yet as in physick it is a rule per brachiam fit judicium de corde, The pulse comes from the heart to the hands, so in Divinity, by the arm, practise and excercise is meant, and this is to binde it on our armes.

It is a good way to make a conscience to practise what we know. Saint Bernard saith, Quod datur 〈◊〉〈◊〉, quod aperitur 〈◊〉〈◊〉, id exerce, practise what we have at∣tained by prayer and industry: for the contrary, not practising what we know, brings coecitates poenales for illicitas cupiditates, The heathen man saith, that he that hath an habit of Justice, shall be able to say more of it then he that hath a perfect speculation of all the Ethicks. So the meanest man that hath practised his know∣ledge, shall be able to say more of God and Religion, then the most learned that hath not practised. It is in divinity as in other things Exercitium signum est 〈◊〉〈◊〉 and so signum scientiae, practise is the signe of power, and so of knowledge.

It is a true saying, that the best rule to judge of the Consequence is by the [ 5] Antecedent, as if fear be wanting, there can be no Love, if love be away, there can be no obedience, but especially if humility be wanting, there can be no saving know∣ledge. Saint Augustines prayer was, Domine noverim te, noverim me, and adds that no man knows God, that knoweth not himself. And vera scientia non facit 〈◊〉〈◊〉 exultantem, sed lamentantem, True knowledge puffs not up, but dejects a man, and the Heathen man could say Inter sapientes sapientior qui 〈◊〉〈◊〉, he is the wisest among the wise that is humblest, and he that hath a conceit of himself can never come to kowledge. [ 6]

Aristotle in his Metaphysiks saith, Scientis est ordinare, he is wise that can order his do∣ings, prefer every thing according to order; as in divinity knowledge of God which brings life eternal, should be prefered before other knowledge which brings onely tem∣poral profit. But we do contrary, for it is a common order with us, as to prefer pri∣vate profit before publick, so to place temporal things before eternal, and the know∣ledge of the one before the knowledge of the other, which is a signe that our know∣ledge is not rightly ordered.

The Apostle saith, we must not be children in knowledge, that is, carried away* 1.273 with every false winde of doctrine, but must be rooted and grounded, that we* 1.274 may be stedfast in the truth; not clouds without water, carried away with every winde, as Saint Jude hath it, and like waves of the sea, that is, carried with the tide, here with the ebbe, and there with the flood, as it is in our times.

The last rule is, we must not hinder knowledge in others, either by authority, commandment, permission or counsel, but provoke others to it, and increase it in them as much can be. Our knowledge must be to help others, and that three wayes.

• 1. In teaching them that are ignorant.
• 2. In satisfying them that doubt, and strengthning them that waver.
• 3. In comforting the distressed and afflicted conscience.

And thus much for knowledge, the first duty of the minde.

CHAP. VII.

The second Inward vertue Commanded in the first precept, is faith. Reasons for the ne∣cessity of faith. Addition 8. Concerning the evidence of faith, and Freedome of as∣sent. The certainty of faith. Of unbeleif, Addition 9. Concerning the nature of faith. means of beleeving. Of Trust in God for things temporal. The trial of our trust. six signes of faith.

THe next inward vertue of the minde, is faith. This supposes a knowledge of* 1.275 the object or things to be beleeved, which being propounded sufficiently, as credible, our assent thereto is called faith, which rests upon divine authority, though it see not the proper reasons to enforce assent; for seeing we cannot by meer na∣tural reason attain sufficient knowledge of supernatural truthes, but that divine reve∣lation is needfull, therefore besides natural knowledge, faith is necessary, which re∣ecives them for this authority of the speaker. To explain this. There is in every proposition an affirmation or a denial. 1. Sometimes a man holdeth neither part, because he sees that equall reasons may be brought on both sides; and that is called doubting, 2. If we encline to one part, yet so as we feare the reasons of the other part* 1.276 may be true; then it is called Opinion. As Agrippa was almost perswaded to* 1.277 be a Christian, 3. If we consent to one part, that is called kowledge, which goes beyond both the other, and arises from evidence and assurance of the truth.

Knowledge is threesold.

• 1. By sense.
• 2. By discourse of reason.
• 3. By relation of other men: and this is properly faith.

1. Knowledge by sense is such as was that of Josephs brethren, that had seen him before they sold him into Egypt, and therefore knew him.

2. Knowledge by discourse. Such as Jacobs was, when he saw the cha∣riots* 1.278 come out of Egypt, he conceived straightway that his son was alive.

3. That by relation of others; as Jacob knew that his son yet lived, when his sons told him so.

1. For the first, when a thing cannot be present to the sense, then must we rely upon the third [Relation.] The Queen of Sheba did first heare of Solomons wisdome* 1.279 in her own land, before she came and heard him her self.

2. For point of reason, ther's nothing absent from that, but that which is super∣natural and above our understanding; when a thing exceedeth the capacity of meer natural reason without divine illumination, as we see in Nicodemus, a great Rabbi in* 1.280 Israel. For concerning mysteries in religion, the Apostle saith out of the prophet, eye* 1.281 hath not seen, or eare heard, nor hath it entered into the heart of man: that is, they* 1.282 exceed both the capacity of the sense and reason, and therefore we must come to the third way, which is by faith; for as Job speaks. God is great, and we know* 1.283

him not, neither 〈◊〉〈◊〉 the number of his years be 〈◊〉〈◊〉: therefore it must neces∣sarily* 1.284 follow, Nisi credider it is non stabiliemini, as the Prophet assures us, if ye will not beleeve, ye shall not be established. And yet this restrains us not so far, but that after we have beleeved, we may search after a reason, that we may be able and rea∣dy (as the Apostle bids us) alwayes to give an answer to every man that asketh a rea∣son* 1.285 of the hope that is in us. For grace doth not annihilate and make nature voyd; faith is aboue, and not contrary to right reason, it is as a greater light to the lesse, yea religio est summa ratio, it is the quintessence of reason, or reason exalted or ele∣vated. But we are to use reason, as the hand-maid to faith, (for faith must bring the understanding of man into captivity to the obedience of Christ, as Saint Paul* 1.286 saith) and we must expect from the holy Ghost the teaching of these things, which* 1.287 our nature neither can nor is able to conceive.

Now faith differs from science thus. In science there is first an enquiry after the reasons and causes, and then the assent follows. But in faith there is first the assent, and then the understanding of that to which we have assented Auditu 〈◊〉〈◊〉, by the* 1.288 hearing follows. Assoon as they heare of me they shall obey me, saith God. It is conceptus cum assensu, because the object of our faith is not propounded with such evidence to the understanding, as to constrain us to beleeve, but the will holdeth the understanding prisoner, and keepeth it captive.

Thus faith becoms a free act, an act of obedience; whereas if things were propounded with that* 1.289 evidence that we could not distrust, there could be 〈◊〉〈◊〉 place for freedom of obedience in be∣leeving:* 1.290 God hath so ordered it, that matters of faith are propounded, as summe credibilia, highly credible, such that in prudence we may safely assent unto, yet not with that evidence which necessitates assent; for then there could be no trial of obedience in beleeving, nor any pretence left for reward to beleevers, or punishment to unbeleevers. See the School∣men generally, and master Hookers 〈◊〉〈◊〉. Of the certainty of saith, added to his Eccles-politic.

With the heart man beleeveth, faith the Apostle, belief being an act of the under∣standing, it should come first a mente, but he saith there, we must corde 〈◊〉〈◊〉, for* 1.291 the will hath an especial act in it.

Now the reason why it pleased God thus to order the matter in production of faith is, because if reason of it self could have attained to the things pertaining to God, little or no glory at all had come to God by it. Again, seeing matters of faith cannot be attained by reason, this shews the vanity of the wisdom of the flesh, and we may see how God doth confound and abase it. For in Religion, the ground is contrary to that in Philosophy; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to beleeve, is the way of Philosophy, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to beleeve, of divinity, at which Lucian scoffed.

For the warrant of beleeving or assenting before we know, something hath been said before: we will adde a little more in this place. Saint Cyrill in his fift 〈◊〉〈◊〉. Cyprian, Chrysostome, and other of the ancient fathers prove against Philosophers, that Quic quid fit, fide fit, whatsoever is done, is done by faith. This appeares in all civill affaires wherein men go upon a civill faith, without certain knowledge of the things, and therefore much more in matters of religion, which are supernatural, may we live by faith. Thus we see the husbandman, who though he sees the weather unkindly &c. yet fits himself to till and sow his ground, and bestows his cost, though he have no demonstrative knowledge, whether he shall reape any profit or no. And so the Merchants, though their goods and ships are subject to storms, pyrats &c. yet they run the hazard, and adventure upon this Civill faith, So in marriage, though some may be barren, yet they marry in hope to have children, and so in warfare, though the victory be uncertain, yet the souldier goes one to battel &c. The Schoolmen after the fathers goe a subtiller way to work, and hold, that 〈◊◊〉〈◊◊〉, fide scitur, that we be∣leeve even those things we know: for by our senses and understanding we know many things, and herein they are our witnesses, which we beleeve, yet all confesse, that these witnesses are very doubtfull in many things.

For the eye, which is the most certain and chiefe of all the outward senses, be∣cause it apprehendeth more differences, and apprehends its object after a more special and spiritual manner: yet they which are skilful in the Optiques, reckon up 20 wayes* 1.292

how it may be deceived, and what greatimperfections are in it. And for our reason or understanding, we see how uncertain it is in our younger yeers, and how we cor∣rect former errours, as we grow in years, when we are children we speak as children,* 1.293 reason as children, and conceive as they do, but when we are men we put away childish things. Ploughmen cannot reason of the formall causes of things, because they cannot see them, but tell them of labour, that they can conceive, and so in respect of a more sublime understanding they come far short. And therfore we also may be deceived in things that are above us. and therefore the third way of knowledge that is by relation is necessary.

The certainty of faith is grounded upon the condition and qualitie of the relaters, and hath onely two exceptions.

• 1. Either against the authors, that they want skill, and are ignorant of the things they relate.
• 2. Or else that they are such upon whose fidelity we cannot rely.

Now in either of these cases if the party relating want skill and cannot relate the truth, or is not honest, and will not, his testimony is not to be taken. So then there is no more certaine way then this, that whereas the knowledge of faith, and grounds of Religion are to be built upon such witnesses, as want neither skill nor fidelity, but for their skill can, and for their faithfulnesse will deliver the truth, we are to embrace what they deliver as certain truths.

The Apostle saith not, I beleeve whom I know, but scio cuicredo, I know whom* 1.294 I beleeve. We know that whom we beleeve is Amen, just and true. That cannot lie,* 1.295* 1.296 a faithful witnes, it is a thing impossible for him so to do.* 1.297

And for the manner of giving his testimony. The termes in Scripture are 1. Dict∣um Jehovaeh, and Dixit 〈◊〉〈◊〉, the word of the Lord, and thus saith the Lord. And because mans stipulation and promise is more certain then his bare affirma∣tion,* 1.298 therefore God hath made promises to us, and his promises are precious, as the* 1.299 Apostle saith. 3. And for our greater comfort and assurance hath confirmed his promise* 1.300 with an oath. 4. Again, because if we have a mans handwriting, we give greater* 1.301 credit to that then toan oath, we have his own handwriting, written with his* 1.302 own finger. 5. And for confirmation of that he hath put to his feal. 6. And lastly,* 1.303 (beyond which no man goeth, nor any man desireth more to strengthen a promise)* 1.304 he hath given an carnest penny, a true Gods penny as we call it.

1. Now that which may be objected against this is, that the immediate voice of God is not now amongst us, and that which we heare is from Moses, Esay, Saint Matthew Saint Paul &c. Yet this we must know, that though we heare it from them, being but men, yet did they not speake of themselves, not of their own braines, but as they were inspired by the holy Ghost. And this Saint Peter tells us,* 1.305 the Prophecy (saith he) came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost. For a Prince usually speaketh not to the people immediatly from his own mouth, but by Edicts and proclamati∣ons published by others in his name. And as the Scepter or mace which is delivered to them that publish those Edicts is a signe and token that they come from and for the Prince, so the Scepter of Gods extraordinary power was committed to his Pro∣phets, Apostles &c. The Jews required no more then a signe of our Saviour, which with them was the Scepter. And our Savionr desired no more of them then that, if* 1.306 they would not beleeve him for his words, yet they should for his works. And* 1.307* 1.308 that if he had not done among them, the works which no other man did, (those were his miracles,) they mighe have been excused for their unbeleefe. Upon which Saint Augustine saith, that either we must grant that they were done, or else, that without miracles all the world was converted, and became Christians, which is a greater miracle then all the rest which he did, and so we must grant miracles whether we will or no. And this is our warrant that these men, the Prophets and Apostles came from God, and that God hath spoken to us by them.

2. The next quere is, whether he is able to performe those things which he hath promised by them. To that we say with the Angell, that with God nothing* 1.309 shall be unpossible. The Prophet saith, His hands are not shortned, it is able to reach all* 1.310 things. When Moses mistrusted Gods providence to feed 600000 men, saying shall* 1.311

all the flocks and the herds be slain, or all the fish of the sea be gathered together to suffice them? God answered, is the Lords hand waxed short? Thou shalt see whe∣ther my word shall come to passe or not.

3. Lastly, for his Will, take a place of a Father for all, Scio pcsse, scio scire, cupere,* 1.312 velle, for, The Lord is good to them that trust in him, to the soul that seeketh him.

That faith is necessary, may be thus proved, it is called the substance of things hoped for, and the evidence, ground, or demonstration of things not seen; both* 1.313 which argue the necessity of it; for in totis ordinatis, (as Religion hath its order) the first part is substantia reliquorum, as the substance of a house is in the foundation, of a ship in the Stern, of a tree in the root. The Apostle compareth it to a founda∣tion, and to a root, and he saith there is naufragium fidei, a shipwrack of faith, and* 1.314 so consequently it is compared to the sterne of a ship. If faith then be necessary, as* 1.315 the root and foundation of all religion, then without it nothing can be done by a Christian, which is accepted of God, ad salutem, to salvation. If we stand, it is by* 1.316* 1.317 faith. If we walk, we walk by faith, whatsoever we do, if we do it not by faith, it is* 1.318 not pleasing to God, ad salutem. And it is in this respect that faith is called, Mater obe∣dientiae, the mother of obedience, because all duties arise out of it.

Luther hath a saying, (which is true if it be taken in a good sense) that in faith all the Law is fulfilled, before we have fulfilled any part of it in act, because it is the root from whence all Christian obedience arises, and wherin it is vertually contained; and therefore in regard of the necessity of it, it pleased God to reject all the high titles of the learned wise men of the world, as Philosophers, &c. and to entitle his flock onely by the name of believers. And Euseb. Emisenus gives a good reason* 1.319 for it: for the first word of a Christian is credo, and that which maketh him a* 1.320* 1.321 Christian; if we be not faithful, then are we no Christians. God giveth Christians* 1.322 no other name then he gives to himself. Fidelis est Deus, God is faithful. And his* 1.323 Son is called the author and finisher of our faith, and his word is called, sermo fidelis,* 1.324 the word of faith, and his family, the houshold of saith, and prayer is called by* 1.325* 1.326 Saint James, the prayer of faith. And Saint Paul calls the Sacraments, the seals of faith.

So we see that faith leadeth us through all duties: and not onely this, but that which hath bin said of knowledge, may be said of faith; that it is the beginning of our blessednesse. Our Saviour saith to S. Thomas, Blessed are they that have not seen,* 1.327 and yet have beleeved. There is an apt similitude in the Prophet to express this, I will betroth thee to me in faithfulnesse, and thou shalt know the Lord. The in∣choation* 1.328 of marriage is in sponsalibus, when hands are given, so are our sponsalia in fide in this life, the marriage is consummate in heaven.

It is said, Qui non crediderit condemnabitur, he that beleeveth not, shall be* 1.329 damned, nay further, (as S. John hath it) his sentence is not deferred, but it is gone* 1.330 already upon him, he is condemned already. Therefore for the necessity of it we* 1.331 may conclude with the Apostle. Without faith it is impossible to please God. And the reason is, because there is no man but thinks it a disparagement not to be cre∣dited, and the greater the person, the more desirous he is to be beleeved. A private man would be beleeved upon his honesty; and a man of greater state upon his honour; the Prince upon his own word, he writes, teste meipso, to argue the sufficiency of his word, and a disgrace he accounteth it to break it, and if any of these persons should not be credited on these terms, they would think that a great discourtesy were of∣fered to them.

If then there be a God, he must needs expect more then a Prince, and con∣sequently he may of greater right say, teste meipso, because he is above all Princes. Job saith, Is it fit to say to a King, Thou art wicked, or to Princes, Ye are un∣godly?* 1.332 though they be so; much lesse to a good Prince, and least of all to God. Now he that beleeveth hath set to his seal that God is true. And on the contrary, He* 1.333 that beleeveth not, maketh God a Lyar: and there can be no greater disgrace to God, then to say, he is a Lyar. therefore S. Bernard upon that place, Impossibile est sine* 1.334 fide placere Deo, it is impossible to please God without faith, saith, Quomodo potest placere Deo, cui non placet Deus? how can that man please God, who is not pleased with God: and such is every one that believes him not. And thus much for the ne∣cessity of faith. Now we come to our Rules.

1. As we have seen the affirmative, and what is commanded, so we must see the* 1.335 negative, and what is forbidden: that is unbelief. It is a note of the reprobate, to be children of unbelief, whether it be by the lifting up of a mans soul, as the* 1.336 Prophet calleth it, by a proud imagination and conceit of our own reason, or by* 1.337 contempt, or any other kinde of wretchednesse, or carelessenesse, when we come to hold Machiavels position, Non curandum quid boni credat, sed quid faciat. And in this case they must be punished with that the Apostle tells us, God shall send them strong delusions that they should beleeve a lie, for rejecting the truth. Quia* 1.338 Christum non crediderunt in nomine Patris venientem, veniet alius nomine suo, & prae∣valebit, eique credent, because they beleeved not Christ coming in the Fathers Name, there shall another come in his own name, and prevail, him they shall be∣leeve: so shall it happen to those that will not cleave to the truth, they shall be given over to the untruths of this world, and in the world to come, that punishment shall befall them, as it did to the Lord, on whose hand the King leaned, that would not believe Elisba that prophesied plenty. Videbis, & non gustabis, thou shalt see it with thine eyes, but shalt not eat thereof; for when he had seen that come to passe which* 1.339 the Prophet foretold, he was troden to death, before he could eat or taste of that* 1.340 plenty. So shall they that are incredulous see the glory of others, but not commu∣nicate of it in the life to come. S. Ambrose compareth such men to a coal covered with ashes, Infidelitas non potest claram narrationem habere, nam sicut carbo cinere suo coopertus obcaecatur: It a & hi erroris tenebris circundati luce carebunt, unbelief* 1.341 cannot have a glorious narration, for as a coal covered with ashes is obscure, so the unbelievers shall want light being covered with the darknesse of their errour.

2. And as unbelief is forbidden, so is also resting in a small measure of faith. The Apostle mentioneth a full measure of faith, and if we want that, or labour not to* 1.342 attain it at least, we are not of the number of the faithful, which our Saviour speaks* 1.343 of; I have not sound such faith, no not in Israel; and in another place, O woman, great is thy faith. There is a great faith. And that of S. Peters was a little faith,* 1.344 when for want of it he began to sink, a faith mingled with many doubts. There∣fore* 1.345 we are to pray with him in the Gospel, Domine credo, adjuva 〈◊〉〈◊〉* 1.346 meam, Lord I believe, help thou mine unbelief; and secondly, when it is setled, that* 1.347 it may be brought to a good measure, we are to pray with the Apostles, Lord, in∣crease* 1.348 our faith. Our faith must be in a full measure, we must endeavour for full assurance. Interpreters think, that it is a metaphor taken from a ship under full sails.

The holy Ghost resembles man in this life to a Champion, and therefore for his better defence advising him what weapons to furnish himself withall, puts faith in∣stead of all weapons. As Scutum fidei, the shield of faith, a special safegard against the* 1.349 Devil and his fiery darts. And against the world, he saith, This is the victory that* 1.350 overcometh the world, even your faith. Lastly, against the flesh, he willeth us to be* 1.351 sober and put on the breastplate of faith. And no marvel, for the Author to the He∣brews* 1.352 attributeth all the great atchievements of the Saints to faith. Besides we see that* 1.353 S. Peters faith made his body so light, that he walked on the sea, and sunk not: and on the other side, our Saviours hands were restrained, so that he could work no more* 1.354 miracles among the Jews, because of their unbelief.

So that it appears by this, that by Gods own ordinance, he will have helps of our faith, or else he will do nothing among us: not but that he can work miracles with∣out it, but that he hath so ordered and disposed it. And this proveth the necessity of the concurrence of our faith, with the mercy of God. If thou 〈◊〉〈◊〉 beleeve, all things* 1.355 are possible to him that believeth. The want of faith hindred the working of the Apostles; for whereas Christ had given them power to cast out Devils, yet they could not dispossesse the mans son, and asking the reason of our Saviour, he tells them it was because of their unbelief.* 1.356

And this is more strange, seeing that in the case of the woman with the issue of blood, we do not finde that Christ spake a word, but her faith cured her, as if it had been against his will, she conceiving, that if she could but touch the hem of his garment she should presently be cured, and Christ not aware of it, her faith, as Origen saith, Vim 〈◊〉〈◊〉 Christo, got her cure by force from him. And the same Father compares faith to the Loadstone, that by a hidden quality and vertue at∣tracteth iron to it. Neither is this to be marvelled at, for it prevaileth also

even with God himself; for the Angel, when he perceived that Jacobs faith was so prevalent that he would not let him go, nor he could prevail against him, told him that his name should be no more Jacob, but Israel, because he had power with* 1.357 God, and men. Now if we be Jacobs and prevail with God thus, we shall also pre∣vail with men. We see that the woman of Syrophoen. gave our Saviour the foyl, and* 1.358 he was forced to say, O woman great is thy faith, be it unto thee even as thou wilt; for indeed faith is so wonderfull a thing that it became wonderful to him to whom* 1.359 nothing else is wonderful, Christ himself wondred at the Centurions faith.

To avoid errour we are to know, that Divines make three kindes or degrees ra∣ther of faith. 1. General. 2. Legal. 3. Evangelical. And all these are necessary in their place and order.

• 1. The general stands in beleeving that God is, &c. He that cometh to God must* 1.360 1. beleeve that God is, and 2. that he is a rewarder of them that seek him, and that he will finde means to bring them to felicity. And this was the faith of Adam in para∣dise, and is supposed in the other two as the foundation of all Religion.
• 2. The Legal stands upon the Law, and the belief of the promises and 〈◊〉〈◊〉 contained in it, with the punishments and the rewards thereof; Christ tells the* 1.361 Jews of a faith in the Law; If ye had beleeved Moses, ye would have believed me. This was peculiar to the Jews before Christ came, and is not proper for us.
• 3. The Evangelical is the third, which is the belief of the Gospel, whereby we trust* 1.362 and relie upon Christ for 〈◊〉〈◊〉 of sins and eternal life, in the way by him prescribed* 1.363 in the Gospel, which is by repentance and new obedience: which way they that walk in, are said to believe in Christ, or to believe the Gospel; whereas to apply the promises* 1.364 absolutely, not performing the conditions is a meer fancy, and not faith in Christ, or the* 1.365 Gospel: because Christ hath no where promised pardon or life, but to such as repent and* 1.366 lead a new life; and therefore those that resolve not seriously so to do, and, as occasion is* 1.367 offered, do not put their purposes in execution, do nothing lesse then believe in Christ, but turn the gospel into a doctrine of liberty. Therefore saith, S. Cyprian, Quomodo se credere in Christum dicit, qui non facit quae Christus facere praecipit, how can any say he beleeves in Christ, who doth not what Christ commands him. And S. Augustine de 〈◊〉〈◊〉 & operib. c. 23. saith, not onely that a good life is inseparable from faith, but also ipsam esse bonam vitam, that faith and good life are all one. And Irenaeus before them both, Credere in Christo, est voluntatem ejus facere to believe in Christ is to do his will.

The object of all faith is the word of God, which, as it is said, profited not the* 1.368 Jews because it was not mingled with faith, when it is was preached to them. So that there must be a mixture of faith with the word, for the word and faith continue the Spirit of God in us. Our Saviour tells his Disciples, that his coming upon earth was, fovere ignem, to cherish and keep fresh the Spirit, which is there compared to a* 1.369 fire. S. John the Baptist calls him the Baptizer with fire, and the Holy Ghost; and* 1.370 therefore it is, that S. Paul adviseth, not to quench the Spirit: and that which nou∣risheth* 1.371 it is in the next verse, Despise not prophecy, which is lampas fidei, the oyl* 1.372 of faith. The word is the matter of this fire. If it come into a man, it is but as a lamp without oil, which flameth for a time, it is but a blaze in the Hearers, when it is not mingled with faith, it bideth but a while if this nutriment be wanting. And it is wanting in the wicked, Non quia dicitur, sed quia creditur, sicut credis ita sit* 1.373 tibi. Non est semen immortale, nisi credas esse a Deo, qui est solus immortalis. And this is the necessary use of faith. Thus much for the first Rule.

The second and third rules are of little use in this Commandment.

The fourth rule is concerning the means to believe: about which we need not much to labour, because it is certain, that the first way whereby we come to believe, is the relation of others. The Q. of Sheba believed Solomons wisdom upon report. And* 1.374 the reports of Saints who reposed their whole confidence in God, may be able to per∣swade us, else (which cannot be) we must think that all the Patriarchs and Prophets were either unwise or dishonest, and their faith in vain: but they according to their own experience, left that which they found to posterity. Thus the testimony of the Church is the first motive and inducement to belief, though not the sole or the the principal, for this is divine authority, viz. the word of God derived and conveighed unto us by the Church of God, into which our faith must be finally

resolved, and ultimately terminated, upon which when our faith is grounded we may say as the Samaritans to the woman that had related to them the passages between her* 1.375 and Christ at Jacobs well, Now we beleeve not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ, the Saviour of the world. And so we may say, we finde by experience the truth of what we have* 1.376 heard: therefore the proper and especial ground of faith is the word of God. Faith cometh by hearing, and hearing by the word of God, as the Apostle saith. And after it is preached, we must take the same course that we held in knowledge, or meditation and conference &c, to acquaint our selves with it, after we hear or read it, as it is in Deuteronomy 6.

But because he cannot be faithful in much, that is not so in a little; and as Christ saith, If we beleeve him not in earthly things, we shall come far short in the be∣lief* 1.377 of heavenly; therefore the learned have distinguished faith into fidem Coelesti∣um* 1.378 & Terrestrium, by faith of heavenly and earthly. And the latter of these is a means or way to the former. Therefore it being a way or preparation to faith, somewhat is to be said of it as a special and most effectual part of faith, and is rather to be called fiducia or confidentia then fides, confidence or trust then faith.

It pleased God to prepare and make way to faith by the last of the two, that a man may repose himself, and rely wholly upon God: and he that can be brought to this etiam vacuo penu, when there is no hope of good, being unfurnished of all earthly means and help, will be able also to put his confidence in him for heavenly things. But when the storehouse of faith in earthly things is empty, we cannot be furnished with faith in heavenly.

1. Now this faith or rather confidence in God is considered two wayes. 1. Either he that hath it hath the means also; 2. or he that hath it is utterly without the means. Both here are enjoyned. If we have them we are to use them, because it hath pleased God to ordain them as ordinary means to work with; as Jacobs care* 1.379 was to provide for his family. And Isaac said to his father, here is wood and fire,* 1.380 but where is the sacrifice? Abrahams answer was, Deus providebit, God will provide* 1.381 the rest. If we do our parts, God will do the rest. We must not do as the Tempter would have Christ do, cast himself from the pinacle, when there was an ordinary way to come down from it, for this were to neglect the ordinary, and seek out for extraordinary means which is not warrantable.

2. And as we are commanded to use them, and not presume without them, so on the other side we are forbidden to trust in them, and rest upon them, whether it be in the private art we practise to sacrifice to our own nets, that is, to ascribe all to our* 1.382 own skill, or in our wealth, which Job accounted as a great fault. If I have made* 1.383 gold my hope, or have said to the fine gold, Thou art my confidence. If I re∣joyced because my wealth was great, or because my hand had gotten much. Or if our trust be in great men, as the Prophet, who denounceth a curse against him that trust∣eth* 1.384 in man or maketh flesh his arm. And not onely in great personages, but in* 1.385 Common-wealths, and the strength of them, and their chariots and horses. Or in* 1.386 wisdom. Let not the wise man glory in his wisdom. Or in outward priviledges.* 1.387* 1.388 Trust not in lying words, saith the Prophet, saying the Temple of the Lord, &c. Or* 1.389 as Ezekiel in ordinary coming to sermons, (as the people did to his) and so to rest, doing no good works, and reaping no fruit by them. But to use these things well, not trusting in them, which may be done. 1. By a right judgement of them. 2. By a right use of them.

• 1. For the first, Moses saith, It is not bread that man liveth by onely, but by the word of God, his will and decree. In nature bread should nourish, but it is withall,* 1.390 if God give the staffe of bread with it. His blessing gives a nutritive vertue to bread, and this is the staffe. The Psalmist look'd upon his bow and his sword, and yet could* 1.391 not be confident in them. I will not trust in my bow, saith he, it is not my sword that shall help me. And, except the Lord build with us, and watch with us, our building* 1.392 and watching will be to no purpose. It is the Lord that must give the staff of building,* 1.393 watching, nourishing, &c. else all our means will be used in vain, nothing can pro∣sper without his blessing. Every thing depends upon God, both in esse and in operari, as the Schools say, and no second cause can work without the influence of the first cause; and this must be our judgement concerning the means.
• ...

• 2. The right use, is the second, and this because the means are of no force without a blessing annexed, we are to seek for some thing further that may adde vigor and strength to them, which, as the Apostle saith, is thanksgiving and prayer to sanctifie the means. And this thanksgiving and prayer are not to be formall. It was that* 1.394 which Job feared in his sons: for he knew by his good education of them that they omitted not thanksgiving nor prayer every day, but feared that they performed not those duties as they ought, and therefore every morning he offered burnt offe∣rings* 1.395 according to the number of them.

And in doing thus we shall make the right use of the means, and be in the number of the Saints, whose practise we shall finde in scriptures to be the same. Jacob* 1.396 in reconciling himself to his brother, used all the means that could be, as in send∣ing messengers before he met him, thereby to feele his affection towards him, not forgetting presents to make his way the better, and withal instructing his ser∣vants to separate his wives and children and droves in several stations, that if his brother should set upon one, the other might escape, yet for all this we see, that in the first place he giveth himself to prayer, thinking that all the means he used could be of little force, except God blessed the means, So in Exodus we finde,* 1.397 that in the war with the Amalekites, all things were provided, Iosua made Cap∣tain, and the battle set in order, but knowing that all this was not available with∣out Gods blessing Moses went up to the top of the mount with Aaron and Hur to pray, and we see, that no longer then Moses listed up his hands, no longer did the Isralites prevail. We finde in the fathers two several wayes whereby a man may know and certifie himself whether his trust be more in the means then in God the author and giver.

• 1. Quid primum in mente venit cogitandum, what first comes into a mans thoughts.
• 2. Quid postremum, what last.

1. For the first, say they, when thou goest about any thing, cometh thy wealth first into thy minde? or thy mony? or thy charriot? or thy horse? or thy arm of flesh? or cometh he that hath the prerogative of all these? the first that first of∣fereth it self to thy minde, trieth it and tieth it to it self, and all other are but secon∣dary means. If there be first a calling to minde of God, it is probable that he is the ground of thy confidence.

2. And secondly, what we set down in our minds as our last refuge, and this is too commonly seen to be the means. The wiseman saith. The rich mans wealth is his* 1.398 strong city, which the fathers expound thus, when the Justice and goodnesse of his cause, when God and good men, and all else forsake him, then will that stick to him (as he conceives) and help him at a pinch, and he is perswaded that argento respon∣dent omnia, pecuniae omnia obediunt, when we are like to them (against whom the Prophet denounceth a woe,) that devise iniquity, and worke evill upon their beds, and when the morning is light they practise it, because it is in the power of their* 1.399 hand. And indeed our nature is such; that as long as means prevail, so long we trust in them. But when a man in the plenty of his means can say, I will do nothing a∣gainst* 1.400 the truth, but for the truth, notwithstanding all my means, wisdome, freinds, &c. I will do nothing against a good cause, if the event conduce not to the Glory of God, non est faciendum, I will not go about it, when a rich man shall be poor to do evill, and so a wise man foolish and ignorant in evill, then he hath a good war∣rant that flesh is not his arme, and that his trust is not in his meanes, 〈◊〉〈◊〉 God, though his means be many.

Nay when we can trust in God, though means be wanting. The Greeks have a proverb, * 1.401 while the pot seetheth their love seetheth, and so we can be content to hold out so long as our means hold out and no longer. And this is the cause that provoketh God in his just judgement to give the means without the blessing, as also to bring many things to passe without means. For as, where the blessing of God is, there it falls out, that mens bellies are filled with Gods hidden treasure,* 1.402 there is thriving and growing, no man can tell by what means. So where he 〈◊〉〈◊〉 the means, it fares with them, as with those in the Prophet, ye have sowen much and bring in little, ye eat but ye have not enough, ye drink but ye are not filled with drink: ye cloth you, but ye are not warme, and he that earneth wa∣ges,* 1.403

earneth wages to put it into a bag with holes, whatsoever means they use, it pros∣pers not. And the experience of this we see in king Asa, albeit Physick be the ordinary means to recover health, yet because he sought to the Physicians before* 1.404 he sought to God for help, his physick was accursed and he pined away.

Achitophel the Oracle of wisdome and policy, gave wise counsel, but because he looked not up to God, God did not determine to blesse it, but (as the text saith)* 1.405 defeated it, and made the Counsel of Hushai to be taken and his rejected, and we* 1.406 see what became of him afterward, he seeing his counsel was not followed, sadled* 1.407 his asse, went and set his house in order and hanged himself. And so the wisdome of the Egyptian Counsellors became foolish, infatuavit cos God besotted them, the Lord* 1.408 made them give foolish counsel. Some put their trust in chariots, and some in horses,* 1.409 but we will remember the Name of the Lord our God, they have stumbled and fal∣len, but we are risen and stand upright.

Now as these ordinary means of clothing, food, Physick, and wisdom are many times accursed, so God to shew how little he dependeth on secondary means, doth effect his purpose, somtimes without means, and somtimes contrary to means. As in the fall of the walls of Jericho upon the blast of Rammes horns. So Gideon* 1.410 encouraged by the exposition of a dreame of a barly loofe, with three∣hundred men with trumpets and empty pitchers in their hands and lamps within them put all the Midianits to flight, and to run upon themselves. As also the great host of the Syrians were put to flight, none pursuing them, but a panick terrour came* 1.411 suddenly uppon them, and a certain imagination that they heard the noise of Cha∣riots, horses, and a great army of the Hittites and Egyptians that came to aid the Isralites.

1. Seeing then that God gives the means when he will, and blesseth them when he will, it is our parts to trust in him, whether we have the meanes or no, and to be affected as King David was, though he were in the midst of ten thousand men armed* 1.412 and compassed round with them on every side, yet he would not be afraid, but as* 1.413 it is in the end of the next Psalm would lay him down and sleep trusting in Gods pro∣tection, and as Moses counselled the children of Israel, when the Egyptians pursued them with their chariots, though their enemies were behinde them, and the red sea before them, and no way seen whereby to escape, yet to stand still and put their trust in the Lord, and they should see the power of the Lord, which they accor∣dingly* 1.414 found.

So the Apostle describing a true pattern of faith, sets before us that of Abraham,* 1.415 who had neither means in himself or his wife whereby to beleeve Gods promise of a Son, she being barren by nature, and having a dead womb, and he a hundred years old past child getting by course of nature, yet he staggered not, but was strong in faith, being fully perswaded, that he which had promised was able to performe, and therefore received the blessing in the birth of Isaac.

2. And as we are thus to trust in God, though we see no means, so must we be far from the course of the wicked, who if God once fail them, do not onely des∣pair of his help, but cast him off, and betake themselves to his enemy, and to unlawful means, and such are they, that despairing of Gods assistance in their health, leave him and the lawful means, and flee to Sorcerers, a thing utterly condemned by the* 1.416 Prophet. We see that Saul lost both the favour of God and his kingdom for con∣versing* 1.417 with a familiar spirit.

3. Besides, there is a woe denounced against another sort of people, that* 1.418 (as the prophet speakes,) seek deep to hide their counsel from the Lord, that thinke by their policy and deep wisdom, they can deceive God as they do men.

4. There are others that take advantage of other mens weaknes, and think that that which they get by over reaching others in bargains is their own, but the Apostle tells such, that God is an avenger of them.* 1.419

5. Another unlawful means is, when we see other means failus, and that a good man stands in our way, then we do as those against Ieremy, let us have devises against him, and percutiamus cum lingua nostra, let us smite him with our tongue* 1.420

that is, let us raise slanders against him, that none may credit his words, In this case, God will give eare to the prayer that Ieremy in the subsequent verses made a∣gainst such men.

6. There is yet another sort of people that are not in the right way, and that is of those which are married. In respect of themselves these men are confident, but when 〈◊〉〈◊〉 comes to, semen nosturm our seed, there their confidence falls off, and it is to be feared, that many that might have been saved in the estate of single life, have fallen from God, and hazarded their own salvation, by mistrusting that God will not provide for their children, wheras God saith, Ero deus tuns et seminis tui, I will be a* 1.421 God to thee, and to thy seed after thee. In this point Saint Ambrose saith, Plausibilis excusatio est liberis, sed dic mihi 〈◊〉〈◊〉 homo, an unquam a Deo 〈◊〉〈◊〉 ut pater fieres, an etiam id petiisti, da liberos ut deum amittam, da liberos ut peccem propterliberos, it is a fair excuse for children, but tell me o man didst thou ever pray to God thou mightest be a father, or didst thou make thy petition thus, give me children that I may lose God, give children that I may sinne for them. I am sure, saith he, that you never said so, and yet this is the common practise. Gehazi said not to Naaman that his 〈◊〉〈◊〉 needed the* 1.422 Talent, and two changes of rayment, but that there were two children of the Prophets &c. and they needed them. And Abraham himself hath, his blemish in this kinde,* 1.423 in that he was so careful for Ismael. Oh that Ismael might live in thy sight. There∣fore as we are to trust in God and his means for our selves, so are we to rely upon his providence for our children also.

5. The fift rule of our exposition, directs to speak of the signes of faith, it is not enough that a man can say, Credo in deum, I beleeve in God, we must have more particular signes of it. For as the Apostle saith, all men have not faith;* 1.424 therefore that of Saint Peter must be added, the trial of faith is much more preci∣ous then gold.* 1.425

• 1. The first signe therefore of faith, is according to Saint Chrysostome, when a man is not ingeniosus ad causas, ready to pick quarrels, and to make excuses for not beleev∣ing.* 1.426 How many causes might Abraham have found out not to beleeve? and that it was impossible for him to have had a son? yet we see that true faith overcame all difficulties, so that he neither excepted against the promise in respect of Saras barren∣nesse, or his own weaknesse, but Credidit he beleeved. But among all the rest there was one exception which might have tried one that had been very faithful, and that was the long time he had been without a childe before and in his younger dayes, and therefore there was little hope for him in his old age. And therefore he might have concluded with them in the Prophet. It is in vain to serve God, what profit* 1.427 is it to trust in him? I will beleeve no longer. But this is against that rule of Esay, Qui crediderit ne festinet, hast and impatiency are no fit companions of faith, he that will* 1.428 see the event in hast, his faith is in vain. Therefore our faith must not waver, if we* 1.429 see not the fruit of it speedily, but we must wrestle, as Jacob did with the Angel, and not let God go till we get a blessing from him, as was said before. We see that* 1.430 the woman af Canaan weake by sex and an alien from the promise, though she recei∣ved * 1.431 three repulses from our Saviour, yet by not making hast she confirmed* 1.432 her faith to be true, and received the reward of a true faith, by obtaining what she desired.
• ...

  2. The second signe is our freedom from worldly cares and thoughts, the ground of this is taken out of the great Scripture of faith, when we run not a madding after* 1.433 worldly preferment, the scraping together of wealth, and seeking to have a portion in this life is an argument, that we are born citizens of this world, not as the Saints and Godly men that shewed themselves pilgrims in this world and that they sought another country, a heavenly country, and so God was not ashamed to be called their God.

  But a more particular and special example is that there of Moses, who being in great* 1.434 possibility to be a Prince (for he should have been the onely son to Pharaohs daughter) yet we see his coldnes to the world, and to the preferment thereof was such, that he waved it, and chose rather to suffer affliction with his brethren, the people of God, then to enjoy the pleasures of sinne for a time, for so he accounted the preferment of the world.

• 3. The third signe is taken out of the 11. to the Hebrews, from the definition of* 1.435

• faith which is there called Hypostasis or a substance, (and thereupon the faithfull are called Hypostatici) now we know that a thing which hath substance is able to receive a great waight without shrinking or crushing. And such are the Saints of God. David* 1.436 was hypostaticus, he would not fear though the earth be moved, and the hills caried in∣to* 1.437 the midst of the sea, though the waters thereof rage and swell, and though the* 1.438 mountains shake at the tempest of the same, yet the Lord of hosts is with us, the* 1.439 God of Jacob is our refuge, as he concludeth that psalm. And in another psalm he shew∣eth the true 〈◊〉〈◊〉 of a true beleever, he shall never be moved, he will not be afraid, and his heart is stablished. But the condition of him that wanteth faith is other∣wise. If there come but a gale of wind, Saint Peter sinks, when holy Job on the other* 1.440 side in the fullnesse of this substance of faith can say, Etiamsi occiderit tamen sperabo in* 1.441 illum, Though he kill me yet I will put my trust in him. Though God should punish him in his wrath, yet he would not leave his hold.
• 4. The fourth signe of a true faith is to establish the Law, as the Apostle speaks,* 1.442 and it is a plain signe and demonstration of an ill faith to make void the Law, it must* 1.443 be a working faith, if not, it is but like putridum 〈◊〉〈◊〉, a body without the spirit,* 1.444 dead, for as Saint Paul saith, with the heart a man beleeveth unto righteousnesse. The heart must kindle it, from the heart, saith the wiseman, come the issues and springs of* 1.445 life, and all the actions and operations of a man, and if no action, there can be no true faith.

If the heart be once possessed with this belief, then, as the Apostle speaketh, I beleeved, therefore have I spoken, then it will come into the tongue, and not onely* 1.446 so, but, as the Psalmist, All our bones will speak, every member will make profession* 1.447 of it, for as it is said before, according to the Physicians rule, Judicium a corde fit per brachium, the heart makes the pulse beat, and that not by little and little, or in a long* 1.448 time, but presently, and so is faith when it is in the heart, it hath its effects presently, eadem hora sanatus, he that beleeved was healed the same hour.

The prophet saith, who hath heard such a thing? who hath seen such things? shall* 1.449 the earth be made to bring forth in a day or shall a nation be born at once? for assoon as Zion travelled she brought forth her children. The Prophet wonders at it, yet it is a signe of true faith. Therefore what is their faith, that is not seen till they die? 〈◊〉〈◊〉 then they must trust in God whether they will or no, all their life they will not, at their death ther's no remedy. But it is not said, that the just shall die, but live by his* 1.450 faith. And I shall not pray with Balaam, let my soul die the death of the righte∣ous,* 1.451 but let my soule live the life of the righteous.

6. The sixth rule for exposition teaches us; that we 〈◊〉〈◊〉 seek to strengthen the faith of others. Saint Paul, though strong in faith, yet desires to be strengthened and* 1.452 〈◊〉〈◊〉 by the faith of the Romans. And the contrary (which is seducing others) is not onely forbidden, but a punishment is also laid upon seducers. As we may see* 1.453 in Deut. where we are commanded not to consent to such, and not onely so, but to be the first actors in his punishment. And thus if we labour to grow in faith our selves and to confirm others, then, as Saint Peter saith, we shall receive the end of our faith,* 1.454* 1.455 even the salvation of our souls, and have this answer, Vade & secundum fidem tibi erit, as thou hast beleeved, so be it done unto thee. This will be Gods answer to us, and merces fidei est visio dei, the reward of faith is the vision of God, for in in rebus supra naturam idem est habere & videre, in supernatural things its all one to have and to see. We shall enjoy it Credendo quod non vidimus, videbimus quod credimus, by beleeving that we have not seen, we shall see that we have beleeved. And thus much for the duties of the minde. Now for the duties of the heart.

CHAP. VIII.

The third inward vertue is fear of God. Addition 11. of the seat of faith. Reasons why God should be feared. Of 〈◊〉〈◊〉 and seruile feare. how fear and love may stand 'together. The sinns 〈◊〉〈◊〉 1. want of fear. 2. worldly fear. motives to fear taken from Gods judgements. The signes of feare.

VVE have seen out of the Apostle that saith must be in the heart, and the heart must beleeve, else there can be no righteousnesse, there must be a

mutual affection of the minde and heart; for if the heart love not, the minde will not long beleeve; and if the minde beleeve not, the heart will not love long.

Faith in regard of the actus elicitus (assent) is an act of the minde: but in respect* 1.456 of the actus imperati (as the Schools speak) which flow from assent, and belief, as love, fear, obedience, &c. So it is in the heart, and whole man, so that the duty of a Christian may be called the work of faith, because it is commanded and produced by faith, though belief be the formal and onely proper immediate act of it.

Now the heart is the seat of the affections, and the affections are about such ob∣jects as are partly agreable to our nature, and such as we wish for and imbrace, and partly such as we desire not, but turn from. Of the former sort are love, hope, joy, and of the other are fear, grief, hate. And God hath 〈◊〉〈◊〉 both of them to a double use, as those of the second sort to restrain us from evil, or after we have committed evil to torment and punish us. So of the former, either they are provocations to good, or after we have done well to cherish and comfort us for so doing.

It is the work and office of faith to stir up these 〈◊〉〈◊〉 in us, the first of which is fear towards God; and the reason is, because the word of God being the object of faith, whether we take it in whole, or in grosse, the five books of Moses, or the four Gospels, in all we finde punishments 〈◊〉〈◊〉 to such as should transgresse, which threatnings being 〈◊〉〈◊〉 by faith, must needs work fear to 〈◊〉〈◊〉, and so they restrain from sin, or fear of the punishment in those that have offended, and so they stir up to repentance: for in the very beginning we see, faith had a word of threat∣ning to apprehend. In what day soever Adam should eat of the fruit of the tree he* 1.457 should die, and this was before the promise, that The seed of the woman should bruise the serpent head. Now faith apprehended Gods justice, which with his* 1.458 other attributes made it seem more fearful, and the conscience telling that an offence was committed by eating, fear must needs arise out of the consideration of it.

And this is it which was remembred before in our Saviours speach to the Jews.* 1.459 If ye had believed Moses, ye would also have believed me. First Moses was to be believed, then Christ, first the Law, then the Gospel.

The first is a faith in Gods justice. There is a manifest example of this in the Ni∣nevites,* 1.460 Crediderunt Deo, & timuerunt, they believed God and feared; which is Moses fear, a faith in Gods justice.

Among many motives to fear given by writers, the chief is 〈◊〉〈◊〉 legis, the know∣ledge of the Law, and this works contritionem, a grinding to powder by fear of that which the Law brings into their hearts. And of this the Psalmist speaks, telling us* 1.461 what is the true object of fear, My flesh trembleth for fear of thee, and I am afraid of thy judgements. This is the effect of faith upon the knowledge of Gods Justice.

The reason why it pleased God to set justice and fear in the first place is, because before any thing can be effected, the impediment, and that which hindereth must be taken away. We cannot possesse God, and the reason is, because as the Prophet tells* 1.462 us, there is a separation between him and us, our sins do separate between God and* 1.463 us: a partition wall, as the Apostle calls it. Now seeing there is a necessity to have God, and that this partition wall keeps us asunder, in the first place we must not build this wall higher, but we must cease to build sin upon sin, and look for Christ to beat down that which is already built. That which causeth us to cease from sin is the fear of God, Expulsor peccati timor Domini, saith the Wise man, we must not say, shall* 1.464 we continue in sin that grace may abound? God forbid, saith the Apostle. And* 1.465 this is the reason why God commandeth fear, because it maketh us to leave sin.

Besides fear there are two other affections which cause men to live well, though it pleased God here to make choice of fear: as 1. Shame. 2. Pain and grief. Make* 1.466* 1.467 their faces ashamed, O Lord (saith the Psalmist) that they may seek thy Name: and for the other, Vexatio dat intellectum, affliction brings understanding. If a man smart for any thing, experience will give him understanding. But we see that in the multitude of offenders there is no place for shame, and for pain we have terrenas consolatiunculas, poor worldly comforts, at least if not to drive it away, yet to season it, and therefore God foresaw that neither of these would strike so deep as fear. But fear (which it pleaseth God to set before us, and to require at our hands) is that affection which toucheth

us neerest, and when other fail, fails not. Examples we have of it in offenders.* 1.468 Adam being naked, and clothed onely with fig-leaves, might have been ashamed, yet he walked up and down Paradise confidently, and his humbling came not till* 1.469 he heard the voice of the Lord, and then he was afraid. Felix was a cor∣rupt governour, and made no conscience of it, yet hearing Saint Paul discourse of Justice, and Temperance, and especially of Gods Judgements, he fell into a trembling.

And this affection is not onely in men, but predominant in beasts also, and in those* 1.470 beasts which are most stupid and brutish. 〈◊〉〈◊〉 asse fearing the angel of the Lord, notwithstanding all his Masters beating fell down flat, and would not stir a foot to* 1.471 run into danger. Nay, further the Devils which fear nothing else, yet in respect of God, S. James tells us, Demones credunt &contremiscunt, the Devils believe and tremble. And therefore this must needs be a prevalent means; and that man is far gone, and in a fearful case that feareth not.

But it may be objected. That since God speaketh so much of love, why should we not be brought to obedience by love rather then by fear?

It cannot be denied, but that were a more acceptable way, but our case is so, that love will not prevail with us, for he that loveth a good thing must have know∣ledge of it, and that comes by a taste of it. Now if his 〈◊〉〈◊〉 be corrupt, as theirs is that are feavorish, nothing can please him, but that wich pleaseth the corrupt taste, wholsome things are distasteful to him, yet (though they love not those things that are good for their disease) this reason will prevail against their liking, that if they take it not, their fit will be sharper, or their life shorter: so fear in them worketh more then love. And so is it with men, whose first taste in spiritualibus is corrupted. If love could cause us to taste spiritual joyes, fear were super fluous. But vain delights in earthly pleasures, ease and evil company have so cloyed and corrupted our tastes, that we are not able to desire that which is truely to be desired, and that which is hurtful to us we desire. And therefore there is nothing can alter our taste, but that if we continue in taking those earthly pleasures, and not take that which is spiritual, our fits will be sharper, and our life shorter: this fear is necessary to be set before us.

To this may be added; that to this love we are brought by fear, for Odium peccandi, the hate of sin cometh from fear, for fear causeth us to abstain from sin, this abstinence bringeth a good life, and that, a good conscience, being possest with that, we shall be without fear, and have peace of conscience, which breed∣eth love to God and godlinesse. A timore bona vita, a bona vita bona conscientia, a bona conscientia amor. And love and fear in this respect are compared by Saint Augustine to a needle and threed, the needle tarrieth not, but bringeth the threed after it; first we must fear, and that will bring love after it. Discat timere, qui non vult timere; discat ad tempus esse solicitus, qui vult esse semper securus, let him learn to fear that would not fear; let him be solicitous for a time, that will be secure for ever. So we see that the use of fear is to restrain us from evil, and to pro∣cure love in us.

The Common definition of fear is, Expectatio mati, the expectation of evil, upon which may arise a doubt to them that are not well versed in Divinity. How a man may be said to fear God, seeing there is no evil in him, for he being wholly goodnesse it self, and the fountain of all goodnesse, therefore should not be said to be feared. But it is soon resolved. For God is not to be feared as he is God and goodnesse, and no evill in him, but ab effectis in respect of his Judgements, the effects of his Justice, they are first to be feared, and God se∣condarily.

The 〈◊〉〈◊〉 why the effects of his justice are to be feared, are because in Gods judgements concurre all the causes and motives that can by any means move fear, his judgement is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, malum formidabile, an object altogether fearfull.

And it is in a three fold respect, for it is,

• 1. Futurum, to come.
• 2. Propinquum, neer.
• 3. Vires excedens, exceeding our strength.

• 1. An evil past is not the object of fear, but an evil to come, and the greater it is'* 1.472 the greater the fear is, and therefore after our Saviour had reckoned up to his Disci∣ples, many calamities that should happen, he addeth, but the end is not yet, the greatest is behinde, though we suffer many things in this world, yet there shall somewhat be∣fall us after, worse then those.
• 2. It is propinquum, because the armies of God are ever round about us, where∣soever we are, God is present, and in the midst of his host, and all things are naked and open unto the eyes of him with whom we have to do. And therefore if we do* 1.473 ill, he is ready and 〈◊〉〈◊〉 to see it, and his armies ready to execute vengeance upon them that do evil.* 1.474
• 3. It is vires excedens. It must be a great matter of difficulty that must exceed our power and strength, but this doth; and such a thing takes a deep impression, it ter∣rifies us, when we can make no resistance. And this the Psalmist by a question makes to appear plainly. If thou, O Lord, shouldest be extreme to mark what is done* 1.475 amisse, who may abide it? that is, none can. And therefore S. Paul saith, Do we* 1.476 provoke the Lord to jealousie, are we stronger then he? No; our strength to him* 1.477 is but as stubble, not as the strength of stones, nor is our flesh of brasse, as Job speak∣eth.* 1.478 This makes it malum arduum, hard and difficult, which is aggravated by these four degrees.

1. First, it is a punishment malum poenae, and there is a bar erected, and an indite∣ment framed. We must all appear (as the Apostle tells us) before the judgement 〈◊〉〈◊〉* 1.479 of 〈◊〉〈◊〉, &c.

2. This punishment will be fearful and strange, insolitum, without example; fiery* 1.480 indignation, Horrendum est incidere in manus Dei viventis, it is a fearful thing to fall* 1.481 into the hands of the living God.

3. It will be malum subitum & repentinum, sudden and unexpected, sudden de∣struction, as travail upon a woman with childe, especially upon such as harden them∣selves.* 1.482 He that being often reproved hardeneth his neck, shall suddenly be destroyed,* 1.483 and that without remedy; which is the last. No redemption till the utmost farthing* 1.484 be paid, that is never after this life; for as God shews the uttermost of his 〈◊〉〈◊〉 in providing rewards for his 〈◊〉〈◊〉; so he will shew his infinite power in punish∣ments for those that will not fear. Besides all this we say in Philosophy, Timetur is qui malum potest infligere, he is to be feared that can bring evil upon us. Now that God is able, appears by three things considerable in a party to be feared.

• 1. The first is authority. Though a childe be a King, or a woman bear rule over 〈◊〉〈◊〉,* 1.485 who in respect of themselves are but weak, yet in regard of their authority, they be∣come* 1.486 terrible to us. And the Lord is king over all the earth, let all the earth there∣fore* 1.487* 1.488 fear him, saith the 〈◊〉〈◊〉. And why? An earthly kings wrath is as 〈◊〉〈◊〉* 1.489 of death, and as the roaring of a lyon, then what is the wrath of the King of kings? And besides, by best right he may challenge this fear, for being King of kings his authority is highest and above all others. And he is not onely a king, but such a king, as to whom all the celestial powers and principalities lay down their crowns, and fall on their faces before him. And therefore it was the song of them that over∣came* 1.490 the beast, Who shall not fear thee, O Lord, and glorifie thy Name?
• 2 The second is power. A man if he have a mighty adversary, though he have no authority, yet he is to be feared. Might is to be feared; and therefore we are counsel∣led to be at peace and have good correspondence, and in no case to strive with a migh∣ty* 1.491 man. If the mighty men upon earth are to be feared, how much more the mighty God, whose power as it exceedeth all other powers, so it hath compelled them that were mighty on earth to fear him. Nebuchadnezzar when he perceived the power of* 1.492 God working beyond the course of nature, that three men should walk in a fiery fur∣nace without hurt either to their bodies or garments, was so terrified and astonied, that he repealed his former decree and published another, and that a sharp one against them that should 〈◊〉〈◊〉 Gods Name. The like did Darius upon the supernatural* 1.493 and powerful preservation of Daniel in the Lions den. And so we read that the people were astonied at the mighty works of our Saviour. Power breeds terrour then.
• 3. The last is his omniscience. No sin that we commit but he takes notice of them.* 1.494 My sinnes (saith king David) are not hid from thee. When Moses saw no man by,* 1.495 he was bold to kill the Egyptian. But when he perceived that some were privy to it,

• he feared and said, surely this thing is known. There is no creature but is manifest in* 1.496 his sight; for all things are naked, and open before him. In respect therefore that he* 1.497 knoweth our transgressions, our fear is to be fixed on him. And this putteth a difference between the fear of God and the fear of man, which they call malum diuturnitatis custodem, an ill keeper of continuance, for the fear of God is bonus diuturnitatis custos, a good keeper of it.

And now according to the first rule for exposition of the Decalogue, we are to* 1.498 see in this what is commanded, and what forbidden. 1. Here are commanded both the fears, servile and filial.

1. The first the School-men call timorem servorum, servile fear, such fear as ser∣vants shew to Masters, a fear of punishment, and this is a good fear though it be ignorantly condemned by some. True it is, that the Apostle saith, that the sons of God have not received the spirit of bondage to fear; but the spirit of adoption* 1.499 whereby they cry, Abba Father: the spirit of bondage is inferiour to the spirit of adoption; yet that spirit is better then the spirit of Belial, or that of slumber, of* 1.500 which the Prophet speaks, whereby mens eyes are closed.

It is a maxime, that actio perfecta non recipitur, nisi imperfecte primo, there is no perfect action, but at first it is imperfect, and is perfected by degrees. It is a good thing to be a son; yet it is better to be a servant, a door-keeper in the house of God,* 1.501 then to dwell in the tents of ungodlinesse; better to be a hired servant then a prodi∣gal son. It is good to be in Canaan in the land of promise, but (in the mean time)* 1.502 it is better, to be in the wildernesse then in Egypt. So fear and spare not, fac (saith S. Augustine) si nondum potes amore justitiae, at timore poenae, do it, if not for love of goodnesse, yet for fear of punishment; and his ground is out of a place in Deu∣teronomie cap. 5. Nothing brought the Jews to the love of God, but the terrour* 1.503 they conceived out of the strange sights before them, yet God wisheth that they might have such a heart in them alwayes, that they would fear him: yet this was but a servile fear, procured by the strange sights at the deliverie of the Law.

2. The second they call timorem filiorum, filial fear. This they illustrate by an example from the son of a poor man, that hath a reverend fear not to offend his father, though he be assured that he can do him neither good nor hurt. And these two fears are distinct and different. The first ariseth from the fear of punishment, and this from love, and may be called reverence. This is the fear, which the Psalmist calleth clean, and endureth for ever, and thus we perfect, or work out our salvation with* 1.504 * 1.505 fear and trembling.

The reason why, though we may and ought to obey God out of love, yet it hath pleased him to command fear, is threefold.

1. To overthrow the vain sp culation of some erroneous people, that dream of an absolute perfection in this life. The Wise man saith, Beatus qui semper pavit, happy* 1.506 is the man that feareth alway. And either there is no perfection in this life, or else fear is superfluous, he that cannot fall, need not fear. But because in this life there be degrees of perfection, and though we have obtained perfection of parts, that is, all vertues and graces required in a Christian; yet there are several degrees of per∣fection, wherein we must still be growing; for a childe, though it have all the parts of a perfect man, yet it hath them not in that degree of perfection, which one of yeers hath attained to; therefore this fear is alwayes necessary. None stands so fast, but he may fall, and therefore must alwayes fear.

2. Inasmuch as the children of God often feel in themselves a feeblenesse in faith, a doubt in hope, coldnesse in prayers, slownesse in repentance, and a debility in all other pious duties, in some more, in others lesse, according to the measure of the Spirit communicated to them, as it was in King David; therefore fear is necessary to recover themselves, and he that looseth it not, his heart shall never be hardened, nor fall into mischief, as the Wise man intimates, in the place before cited. Fear is a good preservative for the heart; though all other duties fail, yet if fear continue, we shall never need to despair.

Saint Bernard saith, I know it for a truth, that for the keeping, continuing, and 〈◊〉〈◊〉 of the vertues and duties, which God hath commanded, there is nothing more profitable and available then fear; when the grace of God is with

us, and when it is departed, so that ther's nothing left but fear; yet this fear wil never leave us, or let us rest, till we have made our selves fit to receive it again, si deficit timor, deficis et tu, if fear decay, thou decayest with it &c. when we have recovered the grace that was lost, fear will preserve it; for fear of a relapse will make us more circumspect. Saint Jerome calls it Custodem omnium virtutum.

3. Because the excellent duty of love, the effect of feare, might not fail and grow. carles, In the Canticles the Spouse fell asleep with her beloved in her arms, & when she awoke her beloved was gone, in her bed she sought him, but found him not, so that if there be not a mixture of fear with love it will grow secure, and fall a sleep, and lose her beloved. Therefore that we may be sure to keep our love awake, when we think we have Christ in our armes, there must be a mixture of fear with it. So for these three reasons fear is necessary even for them that think themselves in a perfect estate. And withall Solomon tells us, the fear of the Lord is the beginning of* 1.507 wisdom, so did his father before him And the same Solomon concludes his book of* 1.508 the preacher, with fear God and keep his Commandments, for this is the end of all,* 1.509 * 1.510 and the whole duty of man, And in another place he saith, it is fons vitae, The fear* 1.511 of the Lord is the fountain of life, to avoid the snares of death. As faith is the be∣ginning of Christian religion, as the first principles are in every science in ordine credendorum, so is fear the first work or first beginning, in ordine agendorum, of things to be done: and as timor servilis, servile fear is the first work, so timor castus, a reve∣rend and filial fear is the last worke and conclusion of all things.

Now wee have seen what is Commanded, wee are to see what is for∣bidden.

That is first want of fear, the effect whereof is hardnesse of heart; which is of [ 1] two sorts, the first being a degree or way to the second.

1. The first ariseth from the prosperity or present impunity of the wicked, which draweth with it an erroneous perswasion of our own freedom from danger. Because* 1.512 sentence (saith the Preacher) against an evill work is not executed speedily,* 1.513 * 1.514 therefore the heart of the sons of men is fully set in them to do evill. They harden* 1.515 their hearts; because wicked men escape punishment, and conclude with him in the* 1.516 Psalmist, that God is like themselves, and thus the want of fear opens a way to all* 1.517 wickednesse, whereas they ought to have reasoned, as the Apostle doth, that God deferreth his punishment, that we should not defer our repentance, and that he that hardeneth his neck being rebuked, shall suddenly be destroyed, and that without re∣medy, as the Wise man saith.

2. The second is the absolute want of fear. There ought to be ever a proportion, between the object and the power apprehending. The Psalmist saith, who regar∣deth* 1.518 deth the power of thy wrath, for thereafter as a man feareth, so is thy displeasure. Our fear should be proportionable to Gods wrath. But though we cannot fear in that proportion, etiamsi conteremur ad palverem, though we should grinde our selves to powder, though we should tremble till one bone fall from another; yet some measure of fear ought to be in us, at least our fear ought to go beyond the pre∣cepts of men; not be like those whose fear towards God was taught meerly by the pre∣cepts of men, Esay. 29 13. Math. 15. 2. if we fear onely when mans law punishes, our fear comes short; the trial is, if we make the like conscience of those things to which mans law reacheth not, as of those which are forbidden both by the laws of God and man, other wise we are voyd of fear.

Now as the want of fear is forbidden, so on the other side to fear that we should [ 2] not is also prohibited. The Psalmist among other notes of the wicked sets this down for one, they were afraid where no fear was. And S. John saith, that the fearful,* 1.519 (that for fear have transgressed) shall have their part in the lake which burneth with* 1.520 fire and brimstone. And our saviour bids us not to fear them that can onely* 1.521 * 1.522 kill the body. Pharoah was afraid the Isralites should grow into a greater number* 1.523 then the Egyptians, and therefore made Edicts to kill the male children of the Isralites. So Jeroboam fearing that the hearts of the people would return to Rehoboam* 1.524 their true Lord, if they should go up to Jerusalem to offer sacrifice, and therefore set up two Golden calves, and brought the people to Idolatry. Herod was afraid that he should loose his kingdom, and therefore commanded to kill all the male chil∣dren* 1.525

in Bethlehem and the coasts round about, from two yeers old and under. And the Jews were afraid, that if they suffered Christ to proceed in his doctine and miracles, all would beleeve on him, and the Romans would come and take away* 1.526 their kingdome, and therefore they conspired to put him to death. The Wise man saith, Quod timet impius id accidet ei, that which the wicked feareth shall* 1.527 come upon him. And so it happened in the four examples mentioned. The Romans dispossest the Jews of their kingdom. Herod missed of his purpose, and lost his king∣dom. Jeroboams issue was rejected in the next generation. And the Israelites in∣creased and prevailed against Pharaoh and the Egyptians.

Seeing then that this duty of fear is so necessary, and that the Prophet in the* 1.528 person of God tells us, that to him will he look that trembleth at his words, it stands us upon to keep this fear ever in our hearts. And the best motives to induce us, is to take to us the consideration of Gods judgements, and to consider with the Apostle, How fearful a thing it is to fall into the hands of the living God, for if he shall be* 1.529 extreme to mark what is done amisse, no man shall abide his wrath.* 1.530

1. And the first is the consideration of the examples of the judgements of God in for∣mer ages, left upon record in holy Scriptures. Of which the Apostle saith That al these* 1.531 things (meaning the judgements spoken of him in the former verses of the chap∣ter) hapned unto them, for ensamples, and are written for our admonition. They should be our monitors, Quot habebis jndicis Dei historias in 〈◊〉〈◊〉, tot habes con∣ciones, The histories of God judgements in the scared Scripture, are as so many ser∣mons to us, to move us to the fear of God. As when we see his justice upon his Angells, upon man in Paradise, upon his whole posterity in the deluge, upon the five Cities, upon the Egyptians, upon his chosen people the Jews, upon his own Church Jerusalem, and last of all upon his own, and dearly beloved Son, in proceeding against him, in the fullnesse of bitternesse at his passion: insomuch as one of the fathers saith upon it, O magna amaritudo peccati qui tantam amaritudinem pe∣perit, Oh the great bitternesse of sinne that brought forth so great bitternesse. Can we read and hear these things and not fear and tremble.

2. And as the judgements of former ages are to be considered, so those which are more neere ourselves, especially these three.

• 1. Mala inherentia, those crosses that it pleaseth God to let us feele in some measure, as sicknesse, povertie, afflictions by bad children, and the like.
• 2. Mala impendentia, those crosses which we do not feel at the present, but hang over, our heads, and which we have cause to fear may daily fall upon us, as pesti∣lence sword &c.
• 3. Malum excubans prae foribus, as they cal it the horrour of a guilty conscience, which is alwayes ready to accuse and terrifie us, in which regard God told Cain, that sinne* 1.532 lieth at the door, though conscience seem to sleep, yet it lies like a mastive at the door which when the conscience shallbe awakened will be ready to fly in our faces.

3. Besides these, we should consider those tria novissima, as they are called, those three last things, death, judgement, and hell torments, first the terror of death which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Philosopher called it the terrible of terribles, this would make us to number our days, and lavbor to spend our time well, therefore Moses prayed, that God would teach men to number their dayes, that they might ap∣ply their hearts to wisdom.* 1.533

2. Terror Judicii, the terrour of Gods jndgement after death, and what account we are able to give, when as the Apostle speake, We shall appear before the judge∣ment seat of God, which judgement seat cannot but be terrible.* 1.534

• 1. If we consider the Authority of the Judge from whose sentence there lies no appeale, it is sententia definitiva, a definitive sentence.
• 2. In regard of his wisdom and knowledge of all our offences. Omnia nuda, all* 1.535 things are naked in his sight, neither will he leave any of our acts indiscussed.* 1.536 I know your manifold transgressions, saith God. And he judgeth not as* 1.537 * 1.538 man, for man looketh on the outward appearance, but God looketh on the heart. He searcheth all hearts, and understandeth all the immaginations of the thoughs.
• 3. In respect of his omnipotency. He is God of all power and might, power be∣longs

• to him, saith the Psalmist. If he whet his glittering sword and his hand take* 1.539 * 1.540 hold on judgement, he will render vengeance to his enemies. At his reproofe all the* 1.541 pillars of the earth tremble saith Job.
• 4. In regard of his justice. He hateth all workers of iniquity, ther's no corrupting* 1.542 of this judge. Riches profit not in the day of wrath, but he will do that which* 1.543 is just, he will reward every man according to his works.* 1.544
• 5. In consideration of the fearfull signes which will go before this judgement,* 1.545 which will be so strange and terrible, that as the Prophet speaks, All the inhabitants* 1.546 of the world shall tremble, when the day of the Lord shall come. Our Saviour de∣scribes* 1.547 them in the Gospel. And Saint Gregory saith vltima tribulatio multis tribula∣tionibus pervenitur, et per crebra mala quae perveniunt, judicantur mala perpeta quae sequantur, there are many tribulations which precede the last, and by those foregoing we may conceive of them which are to come.
• 6. Lastly. in regard of the accsers, God himself and Christ will be both Judge* 1.548 and witnesse, I will be a swift witnes saith God. The Angels, Devils, our own* 1.549 Consciences, our works, for they will follow us. The Creatures which we have* 1.550 abused, and the wounds of Christ, caused by our sinnes.

3. The third Consideration is Terror poenarum, the terrour of punishments, which [ 3] is commonly divided into Poena sensus & Poena Damni, the pain of sense and losse, The pain and grief we have in that we feel or in that we forgo.

1. In that we feel, Christs fan is in his hand and he will thorowly purrge his* 1.551 floor and gather his wheat into his garner, but will burne up the chaff with un∣quenchable fire.

The grievousnesse of these pains we shall finde, if we consider particularly what they are.

• 1. The sharpnes of them, there shall be fire. And as in this particular, so in the rest we may truly say, that the least of hell pains are greater then all the pains of this world put together, this fire shall far exceed that in the fornace heated seven times at the command of Nebuchadnezzar. It is a lake burning with fire and brim∣stone.* 1.552 * 1.553
• 2. There shall be darknesse worse then that of Egypt. Job calls it a land of* 1.554 darknesse, were the light is as darknesse. Saint Gregory saith Ignis infernalis concre∣mationem* 1.555 habet, lumen non habet, flanima illa comburit sed tenebras non expellit, The* 1.556 fire of hell hath burning, but no light, the flame of it burns, but expells no darknes.
• 3. There shall be noisome stench. And so much the materialls of this fire may intimate to us, wich is brimstone, as bad a smell as may be, besides as the bodies of the Godly shall be a sweet smelling Savour, so shall the bodies of the wicked yeild and send forth a noisome stench.
• 4 There shall be hunger and thirst never to be satisfied. For the first our Saviour* 1.557 * 1.558 denounceth this judgement upon the wicked, wo unto you that are ful, for ye shal hun∣ger, for the other, the rich man (mentioned by our Saviour) found the want of as much water as would lie upon the tip of Lazarus finger. And for them both the Prophet saith. My servants shall eat, but ye shall be hungry, and my servants shall drink, but ye shall be thirsty.* 1.559
• 5. If you adde the company which the wicked shall enjoy (notwithstanding there shall be many other miseries) it will make the Paena sensus full enough to cause fear in us. And they be the Divills which torment them, and the wicked tormen∣ted, whose the cruelty and ghastly looks of the first sort, and the howlingla∣mentations and gnashings of teeth of the other, will make disconsolate enough their sense of hearing.

For Paena damni, this instead of much may be said. That as it is the chiefest* 1.560 good of man, and the height of his felicity to enjoy the infinite goodnes of God and his beatificall vision, so is it his greatest misery to be deprived of it. And though the wicked and reprobate love not God, nor desire to be united to him in respect to do him honour; yet desire they to be in heaven, in regard it would be to their pro∣fit to enjoy eternal happines.

The last consideration of the pains of hell, which is not the least, and hath reference

both to poena sensus & Damni is the eternity of their misery, for as they shall never enjoy the comfortable presence of Allmighty God, so shall they never be freed from their miserable torments. And that this shall be eternal, we may see by the* 1.561 words of our Saviour taken out of Esay. where their worm dieth not and the fire is not quenched. And no doubt our Saviour repeated it not five several* 1.562 times in one Chapter, but to confirm the truth of it against all that should gain∣say it.* 1.563 * 1.564

The signes of fear are these.

• 1. The first signe of fear is. If we give credit to that which is taught by them that have authority and knowledge for timor est credulus, as the heathen man said, fear is credulous or easy of belief, and if we be not desirous to busie our selves in questions and frivolous distinctions for this questioning of what we hear is a signe we fear it not, but do as they did, and said to Moses. Goe thou neer and hear all* 1.565 that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak to thee, and we will do it and hear it.
• 2. The next is diligence, negligence is an ill signe, Qui timent Dominum nihil negligunt, fear is very diligent. Jacob being in fear of his brother, could not rest all* 1.566 night, but was either praying to God, or sending messengers to his brother or ordering his family.
• 3. Another is humility. Jacob fell seven times to the ground before he came to his brother. The Philosopher saith, Timor contrahit non intendit, fear shrinks up the heart it maks it not to swell. The wiseman hath a good medicine against Pride. Be not wise in thine own eyes but fear the Lord.
• 4. The surest signe of fear is, the fear of sinne, which is all one with the fear of God.* 1.567 Come ye children (saith King David) and hearken unto me and I will teach you the fear of the Lord. And both these fears are joyned by holy Job, of whom it* 1.568 was said. Job was an upright man and one that feared God and eschewed evill, and as it was his practise, so was it his opinion, The fear of the Lord is wisdom and to depart from evill is understanding, Timor est fugitivns fear bids us not re∣sist but fly, and he that fears cannot be armed sufficiently though he put never so much harnesse on his back. A thief being pursued, fear will make him demittere furtuns drop that which he hath stollen, or at least not have it about him. So if we fear God, we will be sure not to have sinne found about us, we will be afraid of that, lest it condemne us. And this is a sure signe.

6. The last is given us by Moses. And now Israel what doth the Lord thy God* 1.569 require of thee, but to fear the Lord thy God, and to walk in all his wayes, to love him and to serve him with all thy heart, and with all thy soul. And as we are to have this signe of fear in our selves, so are we to wish with the Prophet, that all the earth may have this fear. Let all the earth fear the Lord* 1.570 stand in awe of him all ye that dwell in the world, and it is a fault where this desire is wanting. The want of this desire argues the contrary affection, that is turning others from the fear of God, which God condemns by the prophet and calls it strengthening the hands of the* 1.571 wicked.

Thus then we see that fear is the end of the Law.

CHAP. IX.

The fourth inward vertue, is humility. The nature of it. The properties of it. Of Pride. The nature and degrees of it signes of pride. The punishments of pride. Of forced humility. Of Counterfeit humility. The means of humility. The signes of humility.

IT is the property of him that feareth, to shrink. Humility ariseth out of fear. Saint Peter hath, a place which fits this well. Humble your selves under the mighty hand of God, upon which one of the fathers saith Tanquam sub securi ve∣hementi* 1.572 loquitur, the Apostle speaks as if Gods hand were lifted up with his Axe ready to strike us, and we shrink down for fear. And so should a man do, cast him∣self

down, and be content with whatsoever it shall please God to lay upon him, and such a dejection of our selves is the effect of fear. And this as it humbleth us towards God. My flesh trembleth for fear of thee, and I am afraid of thy judge∣ments; so the like effect it produced towards men, even from good men, when they* 1.573 were in fear of men. Jacob bowed himself seven times before he came to his brother.* 1.574

The like we read of the wicked. Benhadad King of Syria, and his nobles, be∣ing stricken with the fear of Ahab, girded sackcloth on their loins, and put ropes* 1.575 upon their heads, and came to him, and said, Thy servant Benhadad saith, I pray thee, let thy servant live. And if the fear of mans wrath work so upon us, much more ought the terrour of Gods justice, that by it we should be presently cast down un∣til we can say with Prophet, Adhesit anima mea pavimento & pulveri, my soul* 1.576 cleaveth to the ground, yea to the dust. We see also that the Patriarchs and Prophets have shewed this humiliation by putting on sackcloth, as judging themselves not worthy to be better clothed, and in throwing dust and ashes upon their heads, thereby professing themselves fitter and worthier to be cast under the earth, then to tread on the ground any longer. We must have that in truth, which they signified* 1.577 by those types and emblemes; we must be even with the ground, and as the Psalmist speaks, lay all our honour in the dust.

When we are thus humbled, and have given all glory to God, and none to our selves, then followes our exaltation; for when God hath brought us to the nethermost pit, and as it were to deaths and hels door, when we are at the very bottom of hu∣mility, and can go no lower, then are we fit to begin a foundation to build up∣on. We must first set our selves in the lowest room, and the Master of the feast will bid us sit up higher. And this should be the true Myrrour of every Christian,* 1.578 the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or self knowledge which is to be commended, not in the sense the Heathen took it, to know and see the excellency of himselfe, and so be puffed up, but to see the imperfections of our soules, and know our wants.

Pride never gets footing of us, but either for want of knowledge, or upon a false knowledge. And therefore the Heathen considering the excellency and nobility of man, and having a false apprehension of Gods Justice, it was that which made them fall into that proud conceit, that the preaching of Christ was foolishnesse, and* 1.579 for the same reason it became offence also to the Jews, insomuch as when Christ came to exalt and heal them, they were high and sound enough already. And there∣fore S. Augustine saith, Superbis Phariseis viluit Christus, Christ seems vile to the proud Pharisees. Their pride made them have a base esteem of him. Not that we deny, but that the nature of man is most excellent, yet withal remembring, that the more excellent a thing is, the worse it is if it degenerates.

And therefore seeing our estate is so vile, and that it hath pleased God to vouch∣safe us Christians a better way, we are to follow it. And this is by the true know∣ledge of a man himself, wherein there must be. 1. Humilitas mentis, humility in the minde or understanding, which is when the minde apprehends the infinite excel∣lency of God, and our own basenesse; and this belief of the minde will raise a sutable disposition in the heart, for from hence follows the second. 2. Humilitas cordis, volun∣tatis, & affectuum, the humbling of the heart and will, &c. whereby a man thinks himself not worthy of food, apparrel, or any comforts of this life, but is abased in his own sight. This restrains the appetite of pride, which is to be measured by that* 1.580 which is in every man, and makes him not to exalt himself, seeing there is no excel∣lency in him, and to say with the Psalmist, O Lord, I am not high minded, I have no proud looks, &c.

We see then that the end and use of humility is to bring a man out of conceit with himself, and to cause him to resigne all his acts to the glory of God, and upon this the foundation of the building is to be laid. For as the Heathen man said well, Superbus miser est & indignus misericordia, a proud wretch deserves no pity. And in* 1.581 the Prophet God saith, I have brought down the high tree and exalted the low, I have dried up the green tree, and have made the dry tree to flourish. And for this cause it is* 1.582 that our Saviour saith, Except men be humble and have no more pride in them then babes, there will be no entrance for them into heaven. Though God can afford other things to men, yet gloriam meam alteri non dabo, he will not give his glory to any,* 1.583

we must be altogether emptied, before his grace can fill us. And thus much for the nature of Humility. Now for the command and prohibition: and first for the com∣mand, the affirmative part.

The thing here commanded is the making our selves low in our own eyes, and it is defined to be an opinion or conceit of a man proceeding out of true knowledge of himself, whereby a man is vile in his own judgement.

And to be made thus low it hath this priviledge, that we cannot fall lower, Qui jacet in terris non habet unde cadat. Rise it may, but lower it cannot fall, for theirs nothing under it. A man that stands may fall, Qui stat videat ne cadat; he that stands let him take heed lest he fall, but he that thus humbleth himself is out of this rule. The* 1.584 usuall phrases of the Holy Ghost against the high minded are casting down, hewing down, cutting down, but the humble that hath cast himself down already, feareth not Gods casting him down, for he hath done it already, and his next hope is of exaltation: and this is a further priviledge this humiliation hath, that God hath made a promise of exaltation to this vertue. He that humbleth himself shall be ex∣alted. As God in the beginning made all things of nothing, so he keepeth that course still; to make high the things that are low, and humilitie the way to ex∣altation.* 1.585

In this Humiliation there are three things included.

• 1. It must not be onely a bare base conceit of our selves and our nature, which goes no further then the brain, the object whereof is the Majesty of God, but there must be also humilitas cordis, the humbling of the heart; we must be Christs disci∣ples in this, meek and lowly in heart, we must assume nothing to our selves, nor de∣sire any glory, but that God may have all: and say with the prodigal son, that we* 1.586 are not worthy to be called sons, the degree of a hired servant will be sufficient for us.* 1.587
• 2. Secondly, our appetite must be subdued and restrained, and be proportionable to the gifts which God hath endowed us withall. And this is against the common pra∣ctise of the world, where men aspire and account themselves worthy of higher de∣grees then they deserve: and as S, Bernard saith, quod adepti sunt nummis, meritis attribuere, what preferment they buy for money, they ascribe to their deserts. King David is a pattern for us in this point. Domine, non est exaltatum cor meum, &c. Lord, my heart is not haughty, nor mine eyes losty, nor do I exercise my self in great mat∣ters,* 1.588 or in things too high for me. But this is more proper to another place.
• 3. The third is, to think better of other mens abilities then our own, and not vilifie that which we see in others, and extol that which we think we have in our selves, which is far from humility. But we are to follow the Apostles counsel; In lowlinesse of minde let all esteem of others better then themselves. And this point also will fit another place better.* 1.589

1. Concerning the first of these which is proper to this commandment, as our hu∣mility must be hearty not superficial, so it must be of continuance; as fear is the be∣ginning and end of the commandments; so there must be humility in the beginning, and humility to perfect all. For the first, God used never to work any excellent thing by any, but did first prepare him by humility. As Joseph was first sold to the Ishmae∣lites and then to Potiphar, before he came to his place of honour. And Moses was fourty yeers in Egypt, and fourty yeers after that in 〈◊〉〈◊〉, before those excellent things and wonders were wrought by him. The like we read of David and others. And this is a parte ante, this goes before exaltation and deliverance, both in this life, and that to come, to make us more sensible of our future condition, and endear the mercy of God therein to us.

2. The other is a parte post. Our humility must continue to the end, as fear is con∣tinual, so must humility be: else it will befal us, as it did Noah, who was by his fear preserved in the midst of a wicked generation from the general deluge; but the flood ceasing, and he growing careles and destitute of his former humility and fear, fell so grossely, that he was a scorn to his own son. So Lot, as long as he was in Sodom, and hambled by danger, he kept himself in the fear of the Lord; but being high in minde in the mountain, where he thought himself safe from danger, he committed in∣cest with both his daughters. The like may be said of King David, who being humbled by Sauls persecution, kept himself in the fear of God; but coming to

the kingdom, and living in his palace, fell in a short time into two grievous sins, Adultery and Murder. And therefore S. Gregory saith, Perit omne quod acquiritur, * 1.590si non humilitate custodiatur, all the goodnesse a man gets is lost again, if it be not kept with humility. And our Saviour Christ well knowing this, after he had taught to pray for remission of sins, the next petition he adds is, not to be led into tempta∣tion; shewing thereby, that in the greatest peace and safety lies most danger: and therefore when our sins are forgiven, we must be most careful not to fall into sin again. Much more might have been said concerning this vertue of humility, but this may suffice to have been spoken, because of the affinity between these two kindes of humility, and the two kindes of fear formerly handled. And now we come to that which is forbidden, the negative part.

As humility is commanded, so pride the opposite to it is forbidden. Pride and humility are thus considered; let the offence be what it will which a man commits, yet humility overweigheth it and obtaineth pardon for it. On the other side, let a man do never so many good works, and yet pride weigheth them down, and choak∣eth them, and maketh them all of no value. It is one and the chiefest of the four impediments to Gods service, three of which are formerly spoken of. 1. Ignorance. 2. Infidelity. 3. Security. 4. Pride. And this last taketh deeper root then all the* 1.591 other. It is the highest mountain that stood in Christs way, and except John Baptist take the pains to remove it, he can never come to us.

This vice by the Fathers is called, Morbus Satanicus, the Devils disease, from its first original, as Morbus Gallicus is so called from the persons from whom first it sprang. It is highly descended, and taketh hold of them that are highly born; for it was first born in heaven. Ero similis altissimo, I will be like the most High. It was Lucifers vaunt, he would have part of Gods glory, and be above his degree;* 1.592 and that made him fall. The Devil hath knowledge and fear, but wants humility. And Adam took this infection from Satan, and we as his heirs. The Devil, as he said of himself, Ero, I will be; so he told Eve, Eritis sicut Dli, ye shall be as Gods.* 1.593 He would not suffer them to be content with that honourable estate, in which God had placed them, but perswaded them ambitiously to seek an higher. The Apostles came joyful and proud in a bragging manner to Christ, and told him that the* 1.594 Devils were subject to them, they gave not glory to God. But that which Christ said to them may be an instruction to us; Rejoyce not that they are subject to you, &c. for I saw Sathan falling from heaven like lightning, &c.

Pride consisteth especially in two things. Either 1. a nobis, or 2. 〈◊〉〈◊〉: to our selves, or for our selves, our own glory. And both these are comprehended in the speech of Nebuchadnezzar, Is not this great Babylon, which I have built * 1.595 for the house of the kingdom, by the might of my power, (there is the first) and for the honour of my Majesty, (there is the second.) If we assume any thing either as our own act, or for our ownglory, that is pride. Of which there are divers degrees.

1. If we conceive that we have greater abilities then we have, (which com∣monly is when we have none at all) as the Church of Laodicea, that said she was rich, and had need of nothing, and knew not that she was wretched, miserable,* 1.596 blinde and naked. None are so subject to this as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, novices, that are green and shallow, and therefore apt to be lifted up with pride, and fall into the comdemna∣tion* 1.597 of the Devil.

This is one degree. Of this S. Chrysostome saith, That it is no commendations for a servant to be humble, but if a man either for place or parts have wherewithall to be proud, and yet is humble, this deserves commendations.

2. The second degree is, when we esteem that little we have more then it is worth, when we conceive we are better then indeed we are: when (as the Prophet* 1.598 speaks) we seal up great sums, and think that we are full of wisdom, and per∣fect* 1.599 in beauty. Stretching our selves (as the Apostle) without measure. This the Devil makes use of, and either shewes us our selves by a false light, or makes us look upon our selves through a mist, whereby we seem greater then we are, making us drunk with self love, causeth us to see gemina objecta, & geminos soles, every thing seemes double to us, as to a drunken man.

3. The third degree of pride is, when we conceive that we are the causes of that good which is in us; for it is a more excellent thing for a man to have a thing of himself, then from another: if we have it of our selves, we conceive the glory is the more. But the Apostle nips this conceit, and abateth the edge of this degree of Pride, by saying, What hast thou that thou hast not received?* 1.600

4. The fourth degree of pride is, when a man conceiveth, that though he have it not, yet he deserveth it, and ought not to stand to the courtefie of another. And this is * 1.601 also laid flat on the ground by Jacob, who was as well deserving as any. O Lord, I am not worthy of the least of thy mercies. All we have is of Gods mercy, not of our own merit.

The Church of Rome is charged with the two kindes of pride mentioned in Ne∣buchadnezzar, and for our selves we professe, that we are so far from thinking that we * 1.602 have any good of our selves, that we say, we have received all from the Father of lights. But how true it is that we so think will be tryed by these two things.

• 1. If we take it into due consideration, that whatsoever we have, we are not Proprietaries, but Dispensators and Stewards, that we must not account of it as our own, but that there is a Lord over us, that doth commit them to our good and orderly usage of them; and herein we fail, by mispending our means and misimploy∣ing our gifts, as if we were owners and not stewards; and if we be reproved, we are ready to say, It is my own, I may do what I will with it.
• 2. And secondly, if we know that we have no other propriety in them, but that they are onely committed to our trust, then if we consider, that when the Owner calls for it we are willingly to restore it. And this consideration comes not seriously into the mindes of many; for let but God withdraw any of his gifts, there is such murmuring and grudging, that it shews plainly they are not willing to restore them freely, and it is a hard task to perswade them, that they were but Feoffees in trust, onely to dispose of them as it best pleased the owner.

5. Another thing there is which makes us guilty of this sin of pride. If our gifts be but equall with other mens, yet if we imploy them better then others do, we conceive a greater excellency in us then others. And this was the fault of the Pha∣risee, who boasted of the use of those gifts which God had given him; as, absti∣nence, justice, chastity, and withall acknowledged from whom he had them; for, O God (saith he) I thank thee, this gratitude was good: but then, I am not as other men, as this Publicane, this spoiled the rest of his actions, he reputed him∣self more excellent then others, and in ascribing the use of these gifts to himself, he fell into contempt of his brethren. And this singularity hindered his prayer from being accepted: it is a sin not onely odious in it self, but a special impediment of Gods grace.

The common place of humility is very strange in these times, and why? Because the Papists use it: but it were to be wished, that we would make use of whatsoever good thing they use; for the forbearance and disuse of it, hath brought our religion to that passe it is come to. Whether we consider those that live among us without any sense of God, or those that have eminent parts yet want humility; we condemn that opinion of the Church of Rome, that any one man cannot erre; they ascribe to man what is proper to God, and yet in our practise nothing is more common, then to ascribe infallibility to our selves, and others, whom we admire: and thus that pride which we tax in them, we practise our selves.

So likewise it is usual among great men, They will speak in Gods phrase, and as God saith, I will be gratious to whom I will be gratious, and will shew mercy on whom I will shew mercy. So they will prefer whom they will prefer; and whereas* 1.603 God hath appointed to prefer whom he will without gifts, they will prefer without gifts: and lastly, whereas there are no merits with God, but all is ex gratia, out of favour, they will have no merits, but all favour, and so in all things they behave themselves not as men, but Gods: and that comes because our hearts are lifted up, as* 1.604 the Prophet there speaks.

Come we to the common sort, and in them we shall finde S. Bernards seven notes* 1.605 or signes of pride, two whereof are in the soul. 1. Pursuing our own counsel. 2. Following our own will and pleasure. Two in the mouth. 1. Grudging against our betters. 2. Disdaining and vilifying our inferiours. And three in outward things.

1. Superbia habitus, pride of apparel. 2. Superbia habitus, pride in our table. and 3. Su∣perbia supellectilis, pride in our furniture.

In the means of grace which God gives us to beget in us humility and other graces, we shew much pride, as when we take a pride in praying, hearing, &c. and do herein affect the praise and applause of men; but an higher degree is, when men reject those means of grace, especially when they resist the good motions wrought in them, and quench those sparkles which are kindled by the word, when it comes home to their hearts, as if they could have the motions of Gods spirit when they please; whereas they know not whether God will ever offer them the like again, and so this may be the last offer of grace.

Nay not onely in the means of grace, but even in the graces themselves will pride appeare, and whereas the objects of other sins are base and vile, even the best things and most excellent graces are made the object or matter of pride, Cineres 〈◊〉〈◊〉 peccatorum, fomes superbia, when other 〈◊〉〈◊〉 are consumed to ashes, even out of those ashes will pride spring up, yea we are apt to be proud even of our humility. There is a pride in the crosse, when we are humbled under Gods hand, we may be proud in that we are not proud, or not so proud as other men, or as we have been be∣fore. Thus the greater our gifts are, the more secure we grow, and the lesse jealous and suspicious of our selves, and so are overtaken, as 〈◊〉〈◊〉, David, 〈◊〉〈◊〉, and others. Therefore where the greatest gifts are, there is greatest danger, and therefore the greater watch ought to be kept, and where the richest prize is, there the devil will use his greatest power and subtilty to rob us of it. Therefore the more any man hath received, the more ought he to humble himself, and watch that he be not overtaken with pride.

1. We will adde a little to that we have said, and that shall be concerning the punish∣ment of this sinne. Gods glory (as one well saith) is fiscus regalis, his chief treasure and exchequer into which the proud man breaks, robbing God by extenuating his glo∣ry, and taking it as much as he can to himself. But (as the wise man speaks) the Lord will destroy the house of the proud, as he did Pharoah, Haman, Herod, and many others, who were taken away even when they magnified them∣selves most of all.

2. Or else God punisheth him by depriving him of the guist, which was the cause of his pride. His tongue shall cleave to the roof of his mouth, or his right hand shall forget her cunning.

3. Or when he thinks he hath gotten strength enough, that he is able to leane upon his own staff, God suffers him to fall under every small temptation, because he seeks not to God for supply of his spirit, whereas by humility he might have withstood the greatest assaults. Thus some of great parts, when they will be sin∣gular, as vnicorns, that will have no match, they break the net of humility, which should bring men unto God, by pride, and so God leaving them to themselves, they become the authors of heresies and errors.

4. Or though it pleaseth God to let the gift remain, whereof they are proud, yet he gives not a blessing to it, but leaves it fruitlesse. Some have been endued with excellent graces, but without fruit, they haue made no returne to God of his Talents, not a soul gained unto him by them, whereas a man of mean endowments joyned with humility hath gained more then the golden tongue of an eloquent Tertullus.

5. Or Lastly, (which is the greatest punishment) there is in the minde, (as ost times in the body, as towards the end of a mans dayes, a Palsy or an Appoplexy) a certain stupidity or numnesse, so that neither threats can terrifie them, nor perswasions allure them to repentance, but passe out of this world without the fear of God, or sense of his judgements, so that they die and perish like beasts. And God punisheth their pride with this dulnesse, lest they should feel, as Saint Paul did, a thorn in the flesh, which, as the best interpreters expound, it was a wrestling a∣gainst pride.

1. Another thing forbidden is forced humility, coacta humilitas, And such was that [ 2] of Pharoah. So long as Gods hand was upon him and his people, and that he was* 1.606 sensible of the plagues sent by him, so long he humbled himself, and promised to let the people go: but when he perceived that the plagues ceased, he and his servants

hardened their hearts, and grew to that height, that he said, who is the Lord, that he should let his people go? Saint Bernard describeth these kind of hum∣ble men thus; vidimus multos humiliates, sed non humiles, we see many humbled, few humble.

2. Counterfeit or bastard humility, spuria humilitas, for in every vertue besides the two extreams, there is that which hath the likelihood of vertue, which they call spuriam virtutem, wherewith many are deceived. Thus some are naturally of a low servile disposition, which some take for humility, though it be nor, neither is it true humility to give in Gods cause, and not to be stout in maintaining it; for detrimen∣tum veritatis non est ornamentum humilitatis, that which brings detriment to the truth, can be no ornament of humility. So to deny the gifts or graces of God in our selves is not true humility; Saint Paul would have the Ephes. understand his knowledge in the mysterie of Chist, Ephes. 3. 4. 5. and preferres the Jews, of which himself was one, before the Gentiles, Gal. 2. 15. and all this without pride. In e∣very one there is somewhat of God, somewhat of nature, somewhat of sinne; now its true, every man may see more sinne and corruption in himselfe then in ano∣ther, and so may say with Saint Paul, I am the greatest sinner, 1 Tim. 1. 15. and may see that gift in another, which is not in himself, which he is bound to honour in him: but to prefer the gifts of nature in another before the gifts of grace in our selves; is not true but counterfeit humility. So likewise is that Hypocritical humi∣lity which some pretend for worldly ends, as that of Absolom, who though he were the kings son, yetbowed himself to every one, and kissed him &c. whereby he stole away the hearts of the people, and rebelled against his father. 2 Sam 15. 5.

Now the means to humility are these, among many other.

• 1. The first is the considertion of the vilenesse of the composition of our bodies. Saint Basile saith, that mans life is a schoolehouse of humility, and his ground* 1.607 is upon that of the psalme, where the Prophet comparing his body to the celestiall bodies, falls into admiration, why God did rather choose to put a reasonable soul into* 1.608 his body rather then into them. What is in man (Lord) that thou art so mindful of him &c. And out of that place in Genesis, where Abraham acknowledgeth himself to be but dust and ashes. Our nature is but a heap of dust, mingled with ashes. And the* 1.609 Philosopher saith, that we are but a pot of Choler and phlegme. And Saint Augustine saith, that it would be a prealvent motive to humility, if we would but take notice what manner of stuff passeth through our nose, ears, and other parts of our bodies nun∣quam tam turpe sterquilinium reperites, we should see there is no such dunghill as our selves.
• 2. Another means is, the consideration of the estate of our souls. The humble Publican took notice of it, when he said, God be mercifull to me a sinner. A fa∣ther* 1.610 seems to correct the translation of those words well, by mihi peccato to me which am nothing but sinne. For it is many of our cases. We are such sinners, as that* 1.611 the Apostle saith we are sold as slaves under sinne and in us, that is, in our flesh there dwelleth no good thing, insomuch that of our selves we are not able to think* 1.612 a good thought. And not onely so, but if we consider that we have so multiplied our transgressions, as that they are more in number then the haires of our head, inso∣much* 1.613 as the burden of them is so intollerable that they are too heavy for us to bear. The consideration of these things will so humble us, that though the devill carry us into our own mountain and shew us any good thing in our selves, to tempt us with, * 1.614 we shall be able to say with Jacob, we are not worthy of the least of Gods mercyes,* 1.615 and that if we use the gifts we have never so well, yet to say, we are unprofitable servants, and that there is no gain to be expected from us to him, and with the Prophet O Lord righteousnesse belongeth to thee, but unto us confusion of faces, and* 1.616 lastly with King David. Not unto us Lord not unto us, but unto thy name give the* 1.617 praise, for thy loving mercy and truths sake.
• 3. A third is, the consideration of the crosses and afflictions which God either hath or may lay upon us: and this is a sufficient motive to humble even the wicked. This wrought upon king Ahab (of whom it is said that he had sold himself to work* 1.618 evil) a blaze of humility, which was not unrewarded. And certainly this is no small means to work this duty, and so we are to think of it. King David said, it is good for me that I have been afflicted. because thereby he learnt Gods statutes; this drives* 1.619

• us to God by prayer, and to the word for comfort, it maks us to enter into the house of mourning, and to exercise discipline over our selves, with other the like effects which it works.
• 4. Lastly, the best and chief motive should be the example of our Saviour (of whom though there were many things worthy our learning and imitation in him) yet he would have us chiefly learn this duty of humility. Learn of me (saith he)* 1.620 for I am 〈◊〉〈◊〉 and lowly in heart. And so all his acts upon earth did testifie of him;* 1.621 his preaching was humble. he sought not his own glory, hismiracles without pride, see thou tell no man (said he) to the cured Leper, he begins his first sermon with, Blessed are the poor in spirit his behaviour was humble, of which he left an example in washing his disciples feet, exemplum dedi vobis, he was humble in his birth, hum∣ble* 1.622 in his life: but his death was a true pattern of humility beyond all presidents; He humbled himself to death, even the death of the Crosse.* 1.623

Saint Augustine upon our Saviours speech before mentioned, Mat. 11. 29. saith, dis∣cite* 1.624 a me, non mundum fabricare non cuncta visibilia & invisibilia fabricare, non in ipso mundo miracula sacere et mortuos suscitare &c. sed quod mitis sum et humilis corde, Co∣gitas magnam constituere fabricam celsitudinis, de fundamento prius cogita humilitatis; Learn of me, not to create the world, or all visible or invisible things, not to work mi∣racles in the world, as to raise the dead &c. but to be meek and lowly in heart as I am. Thou conceivest to erect a great fabrick of honour, first bethink thy self of laying the foundation of humility.

And another Father upon our Saviours first sermon [Blessed are the poor in* 1.625 spirit] Ne contemnerent hominis humilitatem, placuit Deo plura largiri in humilitate sua, quam in 〈◊〉〈◊〉: qui igitur verentur humiliari se, 〈◊〉〈◊〉 ea facere quae secit Deus, Lest men should despise humility, it pleased God to bestow more in the time of his humility, then in his Majesty, They therefore that are afraid to humble themselves, fear that which God himself did. And so we come to the signes of true humility.

1. The first signe of true humility appears in our tongue, by ruling that and for∣bearing to talk of matters above us. Speak not proud things. And not onely so, but* 1.626 not to have them in our thoughts, but to be content to deport our selves accord∣ing to that condition, in which God hath placed us. We must know how to be a∣based and how to abound, else God will mislike us, as he did Baruch, who did qua∣rere* 1.627 grandia, seek after great things. And therefore Saint Augustine saith, this is a true signe of humility; when a man despiseth those things aswell which he might* 1.628 have, as them he would have.

The second is, when we set before us for our object bona aliena et mala nostra illa ut aemulentur hac ut corrigentur, other mens good parts and our own evill, to follow their's and correct our own. When a man doth with the Prophet, acknowledge* 1.629 his own sinne, and his own transgressions are ever before him: and not busie himself with other mens faults; whereas the proud mans thoughts are bona sua, mala aliena the evil in others, and the good that is in himself.

3. Another signe is, when a man is able to suffer the slander, backbiting and repro∣ches of ill tongues, and not regard them, as King David did. As for me (saith he) I was like a deaf man and heard not, and as one that is dumb and openeth not his* 1.630 mouth: and in the next verse, I became even as a man that heareth not, and in whose mouth is no reproof. Thus he shewed his humil ty, when he bare patiently the railing of Shimei: Christ being reviled, reviled not.

4. The fourth, not to do any thing that may be against Gods glory, though it be to a mans own reproach and suffering in this world; when he is willing to suffer any thing himself, rather then any dishonour should red ound to God or his Church, by opening the mouths of the wicked Psal. 69. 6. Let not them that trust in thee be ashamed, O Lord God of hosts, for my cause, let not those that seek thee be confounded through me. &c.

5. The last is not to rob God of his glory, or to give it to another. How can yee beleeve, saith Christ, that seek glory one of another. The humble man, as the* 1.631 Psalmist saith setteth not by himself, but is lowly in his own eyes, Psal. 15. 4. this is evidentissimum signum appropinguantis gloriae, for before honour goes humility, as a proud looke before a fall, Pro. 33..

CHAP. X.

Of the fift inward vertue, Hope. Hope and fear come both from faith. The several vses of hope. The nature and exercise of hope. Of presumption and despair. Reasons against both. Means to strengthen hope. Signes of true hope.

Spes Hope.

AS the knowledge and belief of Gods justice worketh in us fear and humility, of which we have spoken, so from the knowledge and apprehension of his mer∣cy ariseth hope and love. After humility, we come to the valley of Achor for a doore of hope, as the Prophet speaks. When we have been brought to the valley of mourn∣ing,* 1.632 and have bin in fear and despaire, then will God open to us a door of hope; so that in stead of the first spirit, the spirit of bondage unto fear we shall receive the* 1.633 spirit of adoption unto hope.

Now by conferring our strength and performances with the strict rule of Gods justice, we finde it impossible, that we should hope for salvation, but by faith apprehending Gods mercy it may be possible, it may be considered as attainable two wayes 1. either by our selves, 2. or by some other.

• 1. Now concerning the former, if we look upon our selves, the effect of faith is fear, inasmuch as the object of it is Gods justce, and so we can have little com∣fort in our selves, for this shews that it is impossible to us as of our selves, but as it is in the Apostle, every mouth must be stopped, and all the world must* 1.634 become guilty before God; ther's little hope that way.
• 2. But we are not left alltogether to despair: for though it be impossible to us of our selves, yet if it be possible by another, if another way may be found, ther's some hope

Faith reasoneth as the Psalmist doth. Hath God made all men for nought or in* 1.635 vain? If he hath, then why falleth not his wrath at once? And searching further for the cause why we are not consumed, we finde, that his mercy is the cause. It is of the Lords mercy (saith the Prophet) that we are not consumed, for his compassi∣ons fail not, and that the work of his creation is not in vain. Then consequently* 1.636 a remnant there shall be, and God will have a tenth alwayes preserved to him∣self,* 1.637 and the holy seed shall be the substance thereof, and as it is in the Gos∣pell, there shall be a little flock, and we may hope that of that little flock* 1.638 we are.

If the Lord were sparing of his mercy, that might be a great impediment to our* 1.639 hope, but when we read that the Lord waiteth to be gracious to us it setteth our hope in a better forwardnesse. Now because that out of the gate of mercy all our hope cometh we are to consider upon whom God vouchsafeth to bestow this mer∣cy, how they must be qualified.

The prophet saith, he will thrust his face into the dust (that is he will humble him∣self)* 1.640 if peradventure he may have hope. And hope is given to them that fear, and are of a contrite spirit, and that tremble at Gods word, Spes timentibus Deum, hope* 1.641 is a reward to them that fear God. And as fear is requisite, so faith much more. God shews this kindnesse to them that put their trust in him, and all they that put* 1.642 their trust in him shall not be destitute or forsaken. And when we hear God him∣self say, liberabo eum qui sperat in me, when the act of hope shall have such a reward, ther is good encouragement, and we may surely expect it. Now to hope is to trust* 1.643 in Gods mercy, and so the psalmist saith. My trust is in thy mercy, for that is Porta spei the gate of hope theres no entrance unto God but by this gate, and no issue of good to us but by it, for faith apprehending mercy hopeth, and the rather because there is such plenty of mercy promised to them that hope in God, that it will compasse them round. Who so putteth his trust in the Lord, mercy imbraceth him* 1.644 on every side.

But it may be demanded how faith can beget both fear and hope, two contraries, or how two contraries can stand in one subject. To this may be answered, first we should not question it, in respect that the holy Ghost hath put them together so often.

The Psalmist saith, The Lords delight is in them that fear him, and put their trust in* 1.645 his mercy. Again, faith breedeth fear in us, in respect of our weaknesse, and it breeds hope in respect of the mercies of God: so that they being contraries, non secundum idem, they may well stand together in the soule of a just man.

For distinction sake. Fides credit promissis, faith beleeveth the promise, and spes expectat credita, hope looketh for the things we beleeve. Again, a thing may be believed and yet not hoped for; as no true Christian, though he hopes not for hell, yet he believes there is such a place. So the general truth of God, being the object of our faith, and containing many threatnings bringeth forth fear, and the mercy of God in his promises, being likewise an object of our faith, produceth hope. And so we see they are distinguished ab objecto, the one having Gods justice, and the other his goodnesse for its object.

S. Bernard distinguisheth the three vertues, of Faith, Hope, and Charity, by pre∣senting* 1.646 to us three speeches, from each of them one.

• 1. Faith saith, Repositasunt bona, good things that passe the conceit of man are laid up for the faithful.
• 2. Hope saith, Mihi illa servantur, they are laid up for me.
• 3. Charity saith, Curro ad illa, and I so run to them that I may attaine them.

And thus out of the faith of the Gospel hope ariseth, as fear doth from the faith of the Law. And therefore hope is called by the Fathers, the Isaac of faith.

This vertue of hope hath two uses.

The first is, that it is our Anchor: for our life is as a sea, and our faith the ship.* 1.647 Now when a man sailing in the sea of this life, feels his ship tossed with the waves of a conscience terrified with the justice of God, and is in the Apostles case, when* 1.648 tackling and masts were spent, then fearing to be cast upon the rock of despair, he casts out this Anchor. And it is called by some of the Fathers our Interim, that which stayeth us in the mean time, till God performs that which he hath promised to us.

2. The second use is, not onely to stay and support us, but also to stay and retain Christ with us, and accordingly the precept is, Custodispem, custodem Christi. So the Apostle counselleth us to take fast hold of it, and as when we are in danger of drown∣ing,* 1.649 or falling into a pit, we cast from us whatsoever we hold in our hands, and take fast hold of whatsoever cometh first to hand to stay us, such an use hath hope.

3. And under this use may be another, that by hope thus holding and keeping Christ here, we have a kinde of possession of heaven in this life, as a man may be presens absens, so a thing absent is present by hope; and as it was said of fear, that it wrought humility, by removing all impediments, so it may be said of hope, that it fills the soul by making things absent and future to become present, and in a manner enjoyed here.

And this is one thing which the Philosophers never knew, that these which they called affections, Hope and Love; are become virtutes theologicae to Gods children, and the excellentest vertues in Divinity: the reason is, because they make them good that possesse them. For our nature not being able to be a rule to it self, but directed by an higher and more excellent nature, whatso∣ever that is, which applyeth that rule to us, must needs bring some part of goodnesse to us: which hope partly doth in respect of the promises, and therefore is a vertue to us. This the Heathen man expresseth by Pandoras Boxe, at the opening whereof all flew out, and onely Hope remained under the lidde. Therefore Philo Judaeus calleth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an in∣bred Comforter, which forsakes us not when all other things have left us; dum spiro* 1.650 spero, hope never makes ashamed.

And in the regenerate hope hath the same use, as the Prophet affirmeth; I should* 1.651 utterly have fainted, but that I trust verily to see the goodnesse of the Lord in the land of the living; and in another place be saith, that his flesh resteth in* 1.652 hope. And this spes vitae immortalis hope of immortal life, as S. Augustine calls

it, is vita vitae mortalis, the life of this mortal life, and if we were without it: we* 1.653 should want breath. As the body lives spirando, so the soul sperando, and it is very true in the spiritual life, Qui desperavit, expiravit, he that despaireth, is dead.

Now to conclude this first affirmative rule, we may say with the Psalmist, O Lord God of hosts, Blessed is the man that putteth his trust in thee: which blessing in this life is, the certainty that we shall enter in with the Bridegroom to the* 1.654 fruition of it in the life to come. And thus we have seen the nature, necessity, and end of hope.

Now for the first rule, concerning what is commanded and forbidden. Our rule* 1.655 for faith and hope is not unlike to that of humility.

1. As Nebuchadouozor Daniel 4. 27. ascribed the building of great Babel to his own power, and made his own glory the end of it; so on the contrary (as we shew∣ed of humility) we also say of hope, it makes God the Author of all the good it looks for, and makes his glory the end of all. For first it makes us go out of our selves and trust onely in God, and wholly rely upon him, as the sole efficient cause of good, to us, we must wholly depart out of our selves, we must not conceive that there is any sufficiency in our selves, but that all our sufficiency is of God, not so much as to think a good thought, therefore much lesse to have a will to do it; but that it is God that works the velle, and consequently the perficere, both the will and the deed in us.* 1.656 We must not ascribe any part or help to our selves; for our Saviour saith, Sine me* 1.657 nihil potestis facere, without me ye can do nothing. Upon which place S. Augustine noteth, it is not nihil magni, but nihil omnino, not any great thing, but nothing at all,* 1.658 and not nihil perficere, that we can perfect nothing, but nihil facere do nothing at all. And as it makes God the cause and first beginning, so the last end too, by giving the glory of his graces in us to him; and the reason is plain in the Apostle, That no flesh should glory in his presence, but, as it followeth, That he that glorieth should* 1.659 glory in him.

In the exercise of hope two things are commonly seen. 1. Grief. 2. Joy. Joy because we hope for that which is good, and grief because the good we hope for is de∣layed. Or rather 〈◊〉〈◊〉, 1. joy, and then grief. If hope be true, it never suffer∣eth us to be secure, but we shall be in a continual war. The Apostle intimates to us, that we are warriours, when he adviseth us to put on the helmet of hope. And in* 1.660 the Psalms King David is sometime beaten down, and sometime raised again; some∣time* 1.661 hope and joy are victors, sometime fear and grief. And seeing delatio boni, must have rationem mali, and that hope deferred affligit animam, afflicts the soul, it must needs be a great affliction to the soul, that when a man shall see that which was pro∣mised not onely deferred, but sometimes to happen clean contrary as when he looks for peace, then terrour and anguish to follow; he shall finde not onely wicked men* 1.662 and enemies upbraiding him and saying, as they to David, ubi spes vestra, where is your hope? but even his own reason shall make a probleme with his spirit within him, and tell him it is in vain to hope any longer. Surely this must work upon men, for it worketh even in dumb creatures, though they shall not be partakers of the resur∣rection* 1.663 with us, yet because the deliverance of man is not accomplished, they are said to groan, and desire to be delivered.

Now the onely remedy for this is the consideration expressed by S. Augustine,* 1.664 Sustine illum, sustinuit te, si sustinuit te dum mutares vitam malam, sustine tu illum dum coronat vitam bonam, bear with him that hath born with thee; if he have for∣borne thee whilst thou alterest thy ill life, forbear him whiles he crowns a good life. This hath great reason for it, which shall be afterwards shewed when we come to treat of patience.

S. Basil compareth the Gospel to a net, and fear to the lead which makes it sink, and keeps it fast, and hope to the cork, which keeps it alwayes above, without the lead of fear it would be carried hither and thither, and without the cork of hope it would sink down under water: and the Apostle shewes a joy in hope, and therefore wills us to hold fast the profession of our faith, without wavering;* 1.665 and he gives a sufficient reason, for he is faithful that hath promised. And so* 1.666 all these are necessarily to be observed in this command of hope. Another thing commanded is hope for earthly things. For as our Saviour saith of faith,

he that is faithful in that which is least, is faithful also in much. God exerciseth our* 1.667 faith in heavenly things by a faith in earthly things; so it may be said of hope, If a man can hope for heavenly things, can he not hope for earthly? And he that will not hope in God for the lesse, will not hope for the more. Our Saviour argueth from the greater to the lesse. God having given us a soul, providing food to preserve life,* 1.668 how much more will he provide food and raiment for our bodies; and if he cause his sun to shine, and the rain to fall upon the wicked and ungodly, will he not pro∣vide for his servants? Qui pascit contemnents, non pascet colentes? He that feeds them that despise him, will he not feed them that love him? And our Saviour pro∣secuteth his argument, that if God provide for the fowls of the air, and the lilies* 1.669 of the field, shall he not do it much more for man, for whose use all things are made* 1.670 and preserved? Therefore must we cast our selves upon God, and not trust to the* 1.671 proud, and such as go about with lies.

The care for temporal things is lawful, so it be restrained within its limits, that is, within the lawful means and wayes which God alloweth. For terrena bene curantur, nil male agendo contra illa: so bene contemnuntur, nil male agendo propter illa; we are careful enough for the things of this life, if we do not waste them, and carelesse enough of them, if we use no ill means to get them.

We come now to that which is forbidden. The object of hope is bonum, and not every bonum neither, but that good which we see not, as the Apostle speaks, it must be futurum. Spes quae videtur non est spes, as it is in faith; and besides, that it is fu∣turum,* 1.672 it must also be possibile, and arduum, possible to be had, yet not with ease, but with some difficulty, to make us the better to esteem of it; for if we could obtain it presently, we need not hope for it. And out of these two arise two extreams of hope, which are here forbidden. 1. Presumption. 2. Despair.

Whereas eternal life is propounded as a thing possible, arduum tamen, not to be at∣tained without difficulty, there ariseth in our minde an affection, called Presumption, whereby we apprehend it as possible and easy, and so neglect to labour for it, as a thing of difficulty, and thus presumption hopeth without hope. But to avoid this we must know, that the Lords delight is in them that fear him, and hope in his mer∣cy.* 1.673 This hope must be mixed with fear, in regard of the hardness: of attaining, ne* 1.674 forte reprobi fiamus; as S. Paul, though he had been taken up into the third heaven, yet feared afterward, lest he should become a cast away.

So then, as there ought to be hope in regard of the possibility, so in respect of the difficulty we must not presume, we are not to presume of our selves, or of others.

1. Not of our selves. For we are to know that of our selves we can do nothing, unlesse there be, Gratia praeveniens, & subsequens, preventing and following grace, which is divinum auxilium, the divine aid: if these be wanting, our hope is meer presumption and folly. Sine me nihil potest is facere, without me ye can do nothing, is sufficient to correct this humour: and S. Bernard saith of the first, Quaerere* 1.675 Deum non potest anima, nisi praeveniatur ut quaerat. The soul cannot seek God with∣out this preventing grace. And for the last, the Psalmist saith, Thy loving kinde∣nesse* 1.676 and mercy shall follow me all the dayes of my life. So that whatsoever we do, all must be attributed to Gods grace. Gratiae divinae ascribitur omne quod prospere a* 1.677 nobis geritur, saith S. Gregory, whatsoever is well done of us is all and wholly ascribed to Gods grace.

2. We are not to presume upon the help of others, our hope and trust must not be put in man. Put not your trust in Princes (saith the Psalmist) nor in any childe of man, and why? Because there is no help in them. Not in Abraham or Israel, for they* 1.678 * 1.679 know not; nor in Saints or Angels: for they are not clean in his sight. And there∣fore* 1.680 S. Augustine saith, Solus siduciam praestat homini apud Deum, Deus homo, it is onely God the man that gives man confidence with God; for he is onely Clypeus sperantium in eum, a buckler to all them that trust in him. God hath his ax in his hand* 1.681 ready to strike us, no creature is able to ward off the blow, it is onely this Deus homo, Christ Jesus God and man, that is able to bear it off from us.

3. As a man may not presume of himself nor others, so neither may he presume upon God further then his word gives warrant. The word of God begetteth faith, and faith hope, so that there can be no hope without faith, nor faith without a promise in the word whereupon to build. David went no further, Remember

the word unto thy servant, upon which thou hast caused me to hope. And therefore* 1.682 it were a point of high presumption for a man to continue in sin, in hope of Gods mercies, without repentance and amendment of life, whereas there is no pro∣mise of God, that unrepentant sinners should finde mercy.

The other extream is Desperation, which is opposite and flat contrary to Pre∣sumption,* 1.683 and hope too; for whereas true hope conceiveth a thing possible, though it be hard, and presumption takes it to be possible, but not hard; Despair thinketh it to be so hard, that it is impossible. Despair is of two sorts.

• 1. The first is the Epicurean despair. And it was the Israelites fault. He smote (said they) the stony rock, that the waters gushed out, and the streams over∣flowed,* 1.684 can he give bread also? can he provide flesh for his people? S. Gregory giveth us a note. Because the Israelites ex luxuria were not fed with Quails, as their* 1.685 lust came upon them, presently desperaverunt, they despired of Gods omnipotency, or of his care in protecting them and providing for them. And when a man con∣ceiveth, that either the thing promised will be alwayes futurum, to come, or if it hath no taste at all with him, or that it is a thing not much to be esteemed, he giveth himself to sensuality, as S. Augustine said, Quia non possum habere quae spero, because I cannot have what I hope for, (at my own will) I will have those things which are contra spem, that is, those things which I can have in this life, which being pre∣sent cannot be the object of hope, according to the Epicures rule, Ede, bibe, lude, post mortem nulla voluptas; eat, drink, play, for there is no pleasure after death to be hoped for.
• 2. 〈◊〉〈◊〉 second is more to be pitied, but no lesse dangerous then the other, which is despair in Gods mercy. The Apostle was afraid lest the incestuous person should* 1.686 have been swallowed with this. This errour ariseth upon an imagination that there may proceed such evil from the Creature, as God cannot master; whereas it is most certain, that Gods mercies exceed all sin. And this was Cains case and 〈◊〉〈◊〉. My iniquity is greater then can be forgiven. S. Ambrose writing upon that place, saith,* 1.687 Mentiris Cain, Cain thou lyest; for if it were possible or lawful to think, that any one attribute of 〈◊〉〈◊〉 had larger dimensions then another, it must needs be mercy, that would be most transcendent, because it is an attribute which reacheth unto the hea∣vens, whereas his righteousnesse standeth like the strong mountains, and his judge∣ments* 1.688 like the great deep. Therefore the School-men disputing the case of Judas, whether his betraying of Christ, or despair of Gods mercy was the greater sin, they resolve that his despair was the greater, because it rejected the medicine of Gods mercy and Christs merits, by which the other sin might have been cured, and so it was simply incureable. Despair not therefore, nor let the Devil perswade thee, that 〈◊〉〈◊〉 is poor in mercy, and onely can forgive small sins; for his mercy is over all his works.

The means to attain and preserve hope are these. First to consider the end of our* 1.689 hope, which extends it self beyond this life. The Wise man saith, when a wicked man dieth, his expectation shall perish, and the hope of unjust men perisheth, but the just hath hope in 〈◊〉〈◊〉. The consideration of our end raiseth our hope higher* 1.690 then this life. And in another place he tells us, that surely there will be an end, and our hope shall not be cut off; it ends not with our life; and therefore S. Peter (quo∣ting* 1.691 a place in the Psalms) saith, Our heart shall be glad, and our flesh shall rest in* 1.692 hope. So that death doth not put an end to our hope.

2. To consider the examples of others. That the Patriarchs and Fathers lost not the fruit of their hope. Our Fathers (saith the Psalmist) hoped in thee, they trusted* 1.693 in thee, and thou didst deliver them. They called upon thee and were holpen, they put their trust in thee, and were not confounded. And by these examples we should be quickened in our hope. For it is the Devils policy to lay despair as an engine to entrap us; perswading us, that there were never such sinners as we are, and there∣fore never were any in the like case with us, But if we look back into the Scriptures, we shall finde him to be but a seducer in this.

3. A third is our own experience of Gods strengthening us against former tempta∣tions, and of our own former deliverances from sin and danger, which may make us say with David, The Lord that delivered me out of the paw of the* 1.694 lyon, and out of the paw of the bear, he will deliver me out of the hand of this

Philistine; this is drawn from our experience, then which nothing vseth to be more prevalent with us.

4. But the chiefe means is that, which is formerly alledged, the consideration of* 1.695 the promise of God, and withall that the promise is sure, because he is faithfull that hath promised. And whatsoever is written concerning these promises aforetime were written for our instruction, that through patience and comfort of the Scrip∣tures* 1.696 we might have hope. And this hath been the especial ayme of the holy Ghost, to strengthen our hope, in mentioning it so often in Scripture. And it is onely God whose 〈◊〉〈◊〉 is factum est, whose word and work go together, therefore his promise is so sure, that he speaks of things to come in the preter tense, as if they were already done, de futuris in preterito. Therefore Nathan said to King David, transtulit non trans∣fert,* 1.697 God hath taken away or put away thy sinne, not God will put it away. So Saint Paul, that he hath (already) raised us and made us sit in heavenly places in Christ* 1.698 Jesus; because though it be not yet 〈◊〉〈◊〉, yet is it as certain in respect of the promise, as if it were already come.

Now seeing God is good and faithfull, we may safely hope in him. There is one thing remarkable and true in the blasphemous speech of 〈◊〉〈◊〉. Thou trustest in Egypt upon the staff of a bruised reed, on which if a man leane it will go into his hand:* 1.699 so fareth it with men that trust in other things besides God. The wise man saith,* 1.700 confidence in an 〈◊〉〈◊〉 man in time of trouble is like a broken tooth and a foot out of ioynt: in either of which there is little help, a waking dream, as the heathen said. Our hope therefore is called 〈◊〉〈◊〉 viva, a lively hope; for the worldlings hope is* 1.701 mortua dead, hath no life in it; or at least spes mortalis, a mortal hope; if we trust to it, it will fail us and either wound us, or make us ashamed, as they in Job, Job 6. 20. whereas true hope never makes ashamed, Rom. 5. 3 And then we may boldly say with the Prophet, why art thou so vexed, O my soul, and why art thou so disqui∣eted* 1.702 within me? O put thy trust in God, for he is the health of my countenance and my God.

There are certain signes whereby we may know, whether our hope be right, for there is fleeting hope, when a man thinks he hopes, but doth not, as a man may think he beleeves, but doth not.

1. The first is the signe which appeared in Ezechias; in his sicknes saith he, I beseech* 1.703 thee, O Lord remember now, how I have walked before thee in truth, and with a perfect heart. To have been mindfull of God in prosperity, is a good ground for hope in adversity.

2. The second is Saint Johns. Every man that hath this hope in him purifieth him∣self,* 1.704 keeps a pure conscience, doth not (as they which presume) make their con∣science a receptacle of corruption upon hope. For, as the fathers say, Conscientia bona custos spei if it be kept clean our hope is true and right.

3. The third is Davids. Hope in the Lord, and be doing good, it must be* 1.705 active and doing good. The heathen call labour the husband of hope. There is hope the harlot, and hope the married woman; now hope the wife may be known from the harlot by this, that she is alwayes with her husband, accompanied with labour. Sacrificate sacrificium justitiae, et sperate in Domino, offer to God the sacrifice of* 1.706 righteousnesse, and put your trust in the Lord. There must be travaile and strife to do good in a true hope.

4. The last is Saint Pauls, who makes good hope to hold 〈◊〉〈◊〉 in tribulation. It* 1.707 is that which tries whether it will hold the touch or not, In silentio et 〈◊〉〈◊〉 erit sortitudo vestra, in quietnes and confidence shall be your strength, saith the prophet, Esa. 31. 15. If we faint in adversity it cannot be true. The heathen call hope the blossom or bud of tribulation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if the bud be nipt, nofruit can be expected, it will be but 〈◊〉〈◊〉 bastard hope: but if it blossome in tribulation, it will bring forth fruit in due season.

The last of our rules is, that we should not onely have this hope in our selves,* 1.708 but provoke it in others also, It was Davids desire, many shall see it, and fear, and trust in the Lord. That all the people may trust in him. That the house of Israel. The house 〈◊〉〈◊〉. That al that fear the Lord might trust in him. To the furtherance whereof he promiseth to teach the wicked, and tells the fooles that they deal madly in setting up their horn, that is, in trusting to themselves.

And thus much for hope.

CHAP. II.

The sixth duty is prayer. The end of prayer, Gods glory. The necessity of it. The power of prayer. The parts of prayer. 1. Deprecation. 2. Petition. why God denies some∣things we ask. 3. Intercession. 4. Thanksgiving, which consists of 1. 〈◊〉〈◊〉. 2 Complacency. 3. promulgation. 4 Provocation of others. The excellency of praising God. The properties of true prayer. The helps to prayer. Signes of faithfull prayer. Of causing others to pray.

Now concerning prayer.

VNto every affection there is an operation suteable; and so every grace hath its proper 〈◊〉〈◊〉 and operations: besides which one grace usually depends so upon another, that one may be called the fruit and effect of another Thus the fruit of faith is hope, and the fruit of hope is prayer, Speioperatio, oratio, hope works by prayer. And so the property of hope is to 〈◊〉〈◊〉 us up to prayer, and the property of prayer is to be interpres spei, that is, to expresse the desires of our hope. In which respect, as the Articles of our faith are summa credendorum, the summe of things to be beleeved, and the Law summa agendorum, the sum of things to be done, so the Lords prayer is summa sperandorum, the summe of things to be hoped. For the soul of man by considering and beleeving the judgements of God, being brought down, dejected, and humbled to the dust, and as it were struck dead, hath some life put into it again, by conceiving hope in his mercy: for which we must repair to God by prayer, and nothing better beseemeth a suitor for it then prayer and supplication.* 1.709 Saint Augustine saith, Precibus non 〈◊〉〈◊〉 ad Deum, The way to God is by pray∣er not paces. Therefore that hope may be partaker of its object mercy, we are to know, that mercy is onely to be expected and obtained from God by prayer. And therefore Saint Augustine saith, ut descendat miseratio, ascendat oratio, let prayer as∣cend that mercy may descend; and so there shall be a blessed entercourse between his mercy and our prayer.

while we speak of prayer (lest we mistake) we are to conceive, that prayer con∣sists not onely in that which we outwardly make in the congregation, which the Pro∣phet calls vitulum 〈◊〉〈◊〉, the calves or sacrifice of our lips, but inwardly also, in lifting up the heart, as the Apostle speaks, Orabo 〈◊〉〈◊〉, orabo mente, I will pray* 1.710 with the spirit, I will pray with the understanding, which is when the spirit ascends* 1.711 to God, which howsoever it be not heard by men, how vehement it is yet we* 1.712 know it is powerfull with God. We see the experience of it in Moses. The Lord saith to him, why criest thou to me? though there be no mention of any word he 〈◊〉〈◊〉. and this is principally and truely prayer, for without it the prayer of the lips prevaileth not. Our Saviour seemeth to taxe the Scribes with resting in outward 〈◊〉〈◊〉.* 1.713 when he quoteth a speech out of the prophet, This people draweth neer unto* 1.714 me with their mouth, and honoureth me with their lips, but their heart is far from me. And he tells his disciples in the sermon upon the mount, that it is not the ingemi∣nation of Lord, Lord that will gain the kingdom of heaven. And therefore Saint Au∣gustine saith, Hoe negotium plus gemitibus constat quam sermonibus, This work 〈◊〉〈◊〉 more in groans then words; the spirit makes intercession for us with groanings* 1.715 unvtterable.

1. Now the main end and scope of prayer is Gods honour and glory. It pleaseth* 1.716 God by the prophet to account this as an especial honour done to him, that even as the eyes of servants look to the hands of their masters, and the eyes of an handmaid un∣to hand of her mistresse, so our eyes wait on the Lord, untill he have mercy upon us, or, as Saint Augustine Magna est gloria Dei ut nos simus mendici ejus, It is Gods great* 1.717 honour, that we are his beggars; though it be of persons without the Church, as in Cornelius, whose prayer was accepted, Act. 10. 2. or of persons within the Church, yet out of Gods favour by their sinnes, who call to God de prosundis, out of the depth of misery, Psal. 130. 1. though the person be an heathen, yet his prayer inre∣gard of the act it self is in some degree acceptable to God. And this he accounts as an addition to his glory, when we ackowledge, that what we have, we have not

••rom ourselves, but from him. Besides, he takes it as a further honour to him, as an homage we render him, when we thank and glorifie him, either for benefits, or de∣liverances, and to encourage us to this duty, he addes a promise. Call upon me (saith he) in the day of trouble, and I will deliver thee (but upon what condition?)* 1.718 and thou shalt glorifie me. But this we may see set down most excellently by the Prophet, where he particularly exacts the dutie from five seve∣rall sorts of men in one Psalm, that are there mentioned, as more especially bound to God.* 1.719

• 1. They that wander in the wildernesse and are harborlesse and in distresse and want, and are relieved.* 1.720
• 2. They that are at the point of death, and are restored to life and health.
• 3. They that are in prison and are delivered.
• 4. They that are delivered from shipwrack.
• 5. They that are preserved from the hands of their enemies.

These several sorts of men, as he there speaketh, when they cry unto the Lord, he delivereth them out of their distresse; and therefore he often reiterates this and saith, Oh that men would therefore praise the Lord for his goodnes, and declare the wonders that he doth for the children of men.

And this deliverance by prayer hath three effects, whereby God is glo∣rified.

• 1. When an humble minded man upon his prayer finds this deliverance, he is* 1.721 thankful and glad.
• 2. By this sinners (seeing Gods goodnesse in hearing the prayers of his servants) shall be converted.
• 3 The mouth of all wickednes shall be stopped.

By all these wayes prayer brings glory to God.

If then prayer bring such glory to God, and that without it God is like to be de∣frauded of a great part of his honour,

2. It concerns us necessarily to practise it: and that not onely in respect of God, but of our selves too. Our Saviour sheweth this by the parable of the widdow, and the unjust judge where her importunity prevailing with a wicked judge, shewes a* 1.722 majori, how powerful prayer is with God, a father of tender mercies, and that we ought to pray allwayes, and not faint. And therefore having a care that we should know how to pray, he himself who never did any superfluous act, and who is our advocate and daily intercessor with God. set down a form to our hands, to instruct how to pray daily.* 1.723

In the use whereof, that comes to minde, which Chrysostom observes in his first book de orando Deum, out of Dan. 6. 10. where bodily death being set before Da∣niel, if he prayed during thirty dayes, on the other side, tanquam si, as if the for∣bearance for that time would be the death of his soul, he chose rather to hazard his life, then to neglect his daily custome.

In the Law besides the observation of the Sabbath there was a morning and an evening sacrifice. Which was a type, and is explained by the Psalmist to be prayer,* 1.724 Prayer as incense in the morning, and lifting up of hands (which is nothing else but prayer) for the evening sacrifice. The fathers have for the most part written largely* 1.725 upon the necessity of this duty, and call it Clavem diei, et seram noctis, the key to o∣pen the day and the bar to shut in the night. Saint Chrysostom calls it signaculum diei, the seal of the day, out of the Apostle, who saith, that the creatures are good being sanctified by prayer; else not, and so it is a seal to confirme a blessing of the Creatures* 1.726 for the day following. And in this respect it is said, that our Saviour blessed the loaves, by looking up to heaven, that is, by praying as also the meat at supper by* 1.727 blessing it be fore and singing an hymne of thanksgiving after.

And this is no new thing, but a custome as ancient as Abraham, as the Jews record, who continue it still: the chief of the family first takes bread, and blesses it by pray∣er, and then breaks it, and the last thing is to take the cup, and then to give a se∣cond blessing; this being so holy a practise, the whole Church of the Jews to our Saviours time observed it as a thing most necessary: from which custome Christ translated the use of it to his own supper. The Apostle fits all the rest of the spi∣rituall* 1.728 armour to some speciall part, as to the head, the breast, the feet, but specifies no

part for prayer, because it is to cover all over, and to make all the other armour use∣ful. Therefore the fathers upon that place of Epes. 6. 13. call it Armaturam 〈◊〉〈◊〉 the armour of all other most necessary; as if all the other were of no more strength, then if we were naked, if we put not on this. And they stile it also flagellum demonum, the Devils scourg, Athanasius is confident that the bare, but faithful recital of this ejaculation, Exurgat 〈◊〉〈◊〉, Let God arise, and let his enemies be scattered, will make* 1.729 all the devils in hell to quake. And Maximus another father affirms, that he ever found this verse [hast thee, O God, to deliver me, make hast to help me, O Lord]* 1.730 effectual to deliver him from any temptation. And Saint James prescribes no other remedy for afflictions then this, Is any among you afflict d? Let him pray, even when* 1.731 humane hope fails, yet 〈◊〉〈◊〉, for that which is impossible by our selves, is possibile per alium, possible by God, to whom we pray. And indeed it hath been ever of such power that it hath wrought miracles.

• 1. In the ayre. By it Elias the Prophet shut up the middle region, that no rain* 1.732 could come down for three years and six moneths, and he prayed again, and the hea∣vens* 1.733 gave rain &c.
• 2. If we desire to see the like in other elements, we may in Fire, by* 1.734 the same Prophet, for he by prayer brought down fire, which consumed the captain and his fifty men.
• 3. In the Earth At the prayer of Moses the earth opened and swallowed up Corah, Dathan, and Abiram, with their company.* 1.735
• 4. In the water. At the prayer of Moses the red sea divided it self, and the waters* 1.736 were a wall to the children of Israel, and returned and covered the host of the E∣gyptians.
• 5. And this efficacie it hath wrought not onely in the elements, but* 1.737 in heaven also. At the prayer of Josuah the Sun and Moon stood still.
• 6. In putting to flight earthly powers also. At the prayer of Moses, when he lift up his hands Israel prevailed. David stayed the plague. By it Hannah of a barren* 1.738 womb became fruitfull, The Ninevits escaped the severe judgements of God; exam∣ples* 1.739 * 1.740 are infinite, but these seem lesse, because it hath power over spiritual powers,* 1.741 death, and hell and sathan.
• 7. It hath power over death. Ezechias having received a message of death, by pray∣er* 1.742 obtained fifteen years addition to his life; I have heard thy prayer and seen thy tears &c.
• 8. Over hell and the devill. Our Saviour tells his Apostles, that by prayer and* 1.743 fasting the devills were to be cast out.
• 9. And lastly, which is the most remarkable, it overcometh God himself. we read that Moses used no other means but onely Prayer, yet God saith, Let me alone* 1.744 that my wrath may wax hot; as though while Moses prayed God himself could do nothing against the Isrealites, or as if Moses by prayer had offered violence to God, and held his hands, Quis tenet te Domine, saith one, Lord, who holds thee, that thou sayest let me alone? Moses his prayer did in a manner binde the hands of God. There is an almighty power in prayer, because it overcomes him that is almighty.

But it may be objected, that how dare miserable men, dust and ashes, presume to speak to God, being so excellent and omnipotent; and as Jacob confessed now, being* 1.745 lesse then the least of his blessings.* 1.746

This is answered thus by one, non presumptione tua, sed promissione et permissione sua, God not onely permitteth it, but addeth a promise to them that use it, and commands us to call upon him. In the Psalm before alledged, call upon me in the time of trouble, and I will hear thee. And Saint Peter and Saint Paul both confirm* 1.747 the truth of this, when they quote this of the Prophet Joel, whosoever shall call* 1.748 upon the name of the Lord shall be saved. And the joyning of two places in the* 1.749 * 1.750 Gospels will make us call on God with great confidence. Every one that asketh (saith Saint Matthew) receiveth; and that in Saint John, whatsoever ye shall ask the* 1.751 Father in my name he will give it you. There can be no more said then that* 1.752 every one that asketh shall have, and whatsoever you aske you shall have:* 1.753 whereas on the contrary, Gods sury will be powred upon them, that call not upon his name.

And as God is ready to promise, so is he also to perform; yea so ready is he on* 1.754 his part, that he saith, before they call I will hear. To testifie this, he erected* 1.755 a mercy seat in the Tabernacle: and when the temple was built, he gives it a name* 1.756 from this duty of prayer, The House of prayer, to shew how ready he would be to hear the prayers there put up; and that not onely by his own people, but even by strangers too; for whom Solomon prayed at the consecration of the Temple:* 1.757 * 1.758 and this was acknowledged by the Persian King, who calls it, the house of the God of Heaven. Herein was the mercy seat placed, and the first part of the service was* 1.759 incense, which as we shewed before, is often interpreted to signifie prayer: and* 1.760 so it is intimated in the Gospel, when we read that the people were without pray∣ing, while the Priest was within at the typical worship, burning of incense. And as God had a seat of mercy then on earth, so hath he now erected a throne of grace in Heaven, from whence, si ascendat 〈◊〉〈◊〉, descendet gratia, if prayer ascend, grace descends. And because that we cannot have accesse by our selves, by reason of our sins, therefore order is taken, that we may have accesse per alium, by another,* 1.761 even by Christ, who to assure us the more of the efficacie of our prayers, not* 1.762 onely in his flesh offered up prayers and supplications with strong crying and tears; but still makes intercession for us; and therefore in the Revelation, he is figured* 1.763 by an Angel that receives the prayers of the Saints in golden censures, mingles* 1.764 them with incense, to make them acceptable, and so offers them up to his Father. So that as he prayeth for us himself, so he makes our prayers acceptable, and there∣fore* 1.765 * 1.766 he makes us Priests to God, to offer this spiritual sacrifice of prayer, and praises; and, as it was promised, to pour upon us the spirit of grace and suppli∣cation, so it is performed by Gods sending the spirit of his Son into our hearts, whereby we cry, Abba Father; which spirit helpeth our infirmities, and when we know not how to pray, makes intercession for us with sighes and groans that cannot be expressed. So that we have no reason to doubt of the 〈◊〉〈◊〉 of our prayers with God, but to rest assured, that God is highly plea∣sed with them, and is ready and willing to hear us, and to grant what we ask according to his will. Thus we see, all is performed on Gods part. Now for the duty it self.

This duty of Invocation here commanded contains in it two things.

• 1. A lifting up of our soul, a fixing of the minde upon God, as the Authour and* 1.767 giver of all good.
• 2. A pouring out of our soul, a full declaration of our desires, and meditations, or* 1.768 what it is we require of God.

Invocation or prayer is divided into

1. Petition, and that	either for ourselves, which also is subdivided into	Deprecation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the removal of some evil.
Precation, for the obtain∣ing of some good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
or for others which we call Intercession, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
2. Thanksgiving, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

1. The first part of Petition is Deprecation, that evil felt or feared may be re∣moved; and this is most properly and usually the matter of our prayer. Is any man af∣flicted* 1.769 (saith S. James) let him pray; and though hope apprehends nothing but good, yet the removal of evil hath rationem boni, and so may be the object of hope, and the subject of prayer. And this consists in three points.

• 1. Vt malum avertatur, that evil may be turned away before it come, I beseech* 1.770 thee, O Lord, (saith the Prophet) let thine anger and fury be turned away. That Gods wrath may be turned away, before it come upon us.
• 2. Vt malum anferatur, that evil may be taken away after it hath seized upon us.* 1.771 Deliver Israel, O Lord, out of all his troubles. 〈◊〉〈◊〉 being in trouble we may be de∣livered out of it: and this is called 〈◊〉〈◊〉, deliverance.
• 3. Vt malum minuatur, that evil may be 〈◊〉〈◊〉. Let thine anger cease from us* 1.772 (saith the Psalmist) mitiga iram tuam; when we pray for a diminution, that so we may* 1.773 be able to bear it.

But as a necessary preparative to this, the Saints have ever used Confession and ac∣knowledgment of sins. The Prophet in sundry Psalms runneth first over all his sins, sins of omission and commission, of thought, word, and deed, against God, his brethren or himself, by instigation of others, or of his own accord. For Prov. 28. 13. He that covereth his sins shal not prosper; that's a dangerous saying: and in Psal. 32. 3, 4. 〈◊〉〈◊〉 dangerous example; till he had 〈◊〉〈◊〉 his sins, his bones consumed, and his moysture was turned into the drought of summer. So likewise did Daniel make con∣fession before he comes to petition.

1. The chief thing to be prayed against, maxime deprecandum, is to be kept from falling into sin by temptation. That we may not be winnowed by Sathan. Not to wish* 1.774 as commonly we do, I would I were out of the world, but as our Saviours prayer for his Disciples, I pray not that thou shouldest take them out of the world, but that thou* 1.775 shouldest keep them from the evil. And we desiring but thus, certainly Gods promise will not be unperformed, for he is faithful who will not suffer us to be tempted above* 1.776 that we are able. And either our strength shall encrease with the strength of our crosse, or, as our strength, so our crosse shall diminish. The enemy shall not be able to do us* 1.777 violence.

2. We are to deprecate temporal dangers, as Jehosbaphat did. We know not what to do, hoc solum restat, ut ad te oculos dirigamus Domine, Our eyes are upon thee, O* 1.778 God. And then in our trouble and distresse Nomen Domini shall be turris fortissime,* 1.779 The Name of the Lord will be a strong tower to us. But yet concerning temporal evil, we must stand affected as the three children were, who answer'd K. Nebuchadnezzar,* 1.780 our God whom we serve is able to deliver us from the burning fiery fornace; but if not (because the promise and covenant is conditionall) we will not serve thy God &c.* 1.781

And thus far and no farther went our Saviour when he used deprecation, Fa∣ther if it be possible, let this cup passe from me: neverthelesse not my will, but* 1.782 thine be done.

The second branch of Invocation is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Precation, which is the desiring of* 1.783 some thing that is good. There is no one thing more common in the Psalms then this; as, 1. Give me understanding. So 2. Establish the thing that thou hast* 1.784 wrought in us, &c. As the first prayer is to give what we want; so the second is, establish and confirm it in us when we have it. 3. The third is that of the Apostles,* 1.785 to our Saviour, Lord increase our faith in us. We must not keep at a stand in* 1.786 grace, but desire an increment, that we may grow in grace, as the Apostle coun∣selleth* 1.787 us.

Concerning this part of prayer, petition of the good we want, It is true, our desires are not alwayes granted; for as Christ answered the sons of Zebedee, ye ask* 1.788 ye know not what; so it may be said to us, we often desire 〈◊〉〈◊〉 that which is agreeable to our own humours then to Gods will; as Chrysostome reports of a Thief, who purposing to continue in his sin, orabat Deum ut non caperetur, & eo citius ca∣piebatur, he prayed that he might not be taken, and was taken so much the sooner, because he so prayed.

Therefore the rule we must follow, and whereon we must ground our prayer is that promise, Quicquid secundum 〈◊◊◊〉〈◊◊◊〉, whatsoever we ask ac∣cording* 1.789 to his will, he will grant us: such are the graces of his spirit, and what∣soever is necessary to salvation, as the Word, Sacraments, publique Wor∣ship, &c. These are that unum 〈◊〉〈◊〉, which the 〈◊〉〈◊〉 so earnestly begged, unum petii a Jehovah, One thing have I desired of the Lord. He desired* 1.790 many things, but one thing especially, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dwell in the 〈◊〉〈◊〉 of God all the dayes of his life, to continue in the Church of God all his life, where he might glorifie God, and work out his own salvation. Whatsoever is absolutely neces∣sary to these ends, we may safely ask, and be sure God will grant, and therefore our Saviour tells us, that God grants his Spirit to those that ask him, this is one thing which he will not deny us.

Now with these, or after these, we may pray for temporal things, that is, we may pray, first, for a competency, not for superfluity. The 〈◊〉〈◊〉 Jacob* 1.791 prayed onely for food and raiment, and Agur the son of 〈◊〉〈◊〉 prayes, Give

me neither poverty nor riches, but sufficientiam victus, a sufficiency onely, whereupon* 1.792 S. Augustine faith, non indecenter petit, quia hoc petit, & non amplius, it is no un∣beseeming prayer, because he asks onely so much, and no more. 2. We must desire them with condition, if God see it expedient, submitting to his will; as Christ, If it be possible, and if it be thy will: so did David praying for restitution to his king∣dom.* 1.793 If I have found favour in the eyes of the Lord, he will bring me again, &c. if not, here I am, let him do what seemeth good to him. He resignes all to Gods will, and there is no more compendious way to obtain what we need, then to resigne all to Gods pleasure, whatsoever means we use, or however we struggle, nothing will avail without this.

Now that which was mentioned before, concerning omnis & omnia, falls in best to be expounded here. It seems strange that every one that asks shall have, and that what∣soever he asks he shall have, seeing it is certain that many ask and have not.

1. We must remember that of S. Augustine, that our duty is to pray however; for as he saith, Jubet ut petas, & si non petis displicet, & non negabit quod petis, & si non petes? doth God command thee to pray, and is he displeased if thou prayest not, and will he not deny thee what thou prayest for, and yet dost thou not pray?

2. We must know that the cause why we receive not, is not in his promise, but in* 1.794 our asking. Ye ask and receive not, because ye ask amisse, saith S. James. For it is not a demonstrative signe of Gods favour to us, to have all we desire granted; for we see* 1.795 that the Israelites desired flesh, and flesh God sent them, but is was with displeasure: for while the meat was yet in their mouthes, the wrath of God came upon them, and flew the mightiest of them, and smote down the chosen men of Israel. And upon the* 1.796 peoples violent desire to have a king, God gave them one, but in displeasure. Nay it* 1.797 is so far from a favour, that God sometimes grants the Devils (whom he favours not)* 1.798 their requests; as in the case of Job and the Swyne.

3. And as this is not an absolute signe of favour, so Gods denying of our requests, is not alwayes a signe of his displeasure. This we may see in S. Paul, who obtained not* 1.799 that he desired concerning the prick in the flesh. 1. One reason S. Isidore and S. Aug. give; Saepc multos Deus non exaudit ad voluntatem, ut exaudiat ad salutem, God oft∣times* 1.800 hears not many as they desire, that he may hear them to their good. 2, Ano∣ther reason is given by S. Aug, God denies not, but only defers to grant, that we might by his deferring them, ask and esteem of them more highly. Desideria delatione cres∣cunt, &cito data vilescunt, desire encreaseth by delay, and things soon given are of light esteem: and therefore he adds, Servat tibi Deus quod non vult cito dare, ut & tu* 1.801 discas magna magis desiderare, God keeps for thee, that he will not give thee quickly, that thou mayest learn with more affection to desire great things. 3. A third reason is, that we might the more earnestly ask for them; which our Saviour intimates in two parables to us; one of the unjust judge, and the importunate widow: and the other of* 1.802 * 1.803 the friend that called up his neighbor at midnight; by both telling us, how much im∣portunity prevails with God. 4. A fourth is; God, though he gives not quod petimus, what we ask, yet he will give quod novit utilius, what he knows to be more profitable* 1.804 for us: as in the case of S. Paul, My grace shall be sufficient for thee. 5. Some things we pray for may be hurtful to us, (as knives for children) so as that non accipiendo ac∣cepimus,* 1.805 we are better by wanting then possessing them. Chrysostome calls prayers for such things, childish and aguish prayers; as S. Aug. male usurus eo quod vnlt accipere, Deo potius miserante non accepit, God in compassion lets not him receive, that which he meant to use ill. And therefore sometime to misse that which we conceive to be a* 1.806 benefit, is a blessing. And therfore we will conclude this point with a saying of S. Aug.* 1.807 fideliter supplicans Deo pro necessitatibus hujus vitae, & 〈◊〉〈◊〉 auditur, & mise∣corditer non auditur: quid enim infirmo sit utilius, magis 〈◊〉〈◊〉 medicus quam aegrotus, God in mercy hears, and in mercy hears not a faithful suppliant for the necestities of this life; for the Physitian knows what is profitable for the sick man better then him∣self. These reasons are from the matter of our prayers, others taken from the manner of our asking may be mentioned hereafter.

The third part of Invocation is Interpellation or Intercession, which is prayer either [ 3] for the prosperity or against the crosses of others. The Fathers seldome quote the Fa∣thers: but in this S. Aug. cites S. Ambrose. Frater mi, si pro te rogas tantum, pro te unus* 1.808 orabit, si autem pro omnibus rogas, omnes pro te rogabunt, My brother, if thou only pray

for thy self, one shall pray alone for thy self, but if thou pray for all men, all men will* 1.809 pray for thee. And S. Gregory saith, Quisquis pro aliis intercedere nititur, sibi potius ex charitate suffragat, & pro semet ipso tanto citius audiri meretur, quanto magis de∣vote pro aliis intercedit, whosoever prayes for others, doth the rather pray for himself, and by so much the sooner deserves to be heard for himself, by how much the more devoutly he intercedes for others. S. Chrysostome hath an excellent speech to this purpose. Pro se orare necessitas cogit, pro aliis charitas fraternitatis* 1.810 hortatur: dulcior autem ante Deum est oratio, non quam necessitas transmittit, sed quam charitas fraternitatis commendat: it is meere necessity that compels a man to pray for himself, but it is a brotherly affection that draws a man to pray for others: and that prayer is more acceptable to God, which is caused by love then necessity.

This part of invocation hath divers branches. As we are to pray for all men. 1. For* 1.811 sinners, that have not sinned unto death, and there is a promise that prayer shall be* 1.812 heard. In which respect there is a prayer in our Liturgie, first for them that are with∣out the Church, for their conversion, as Heathens, Jews, Turks, Hereticks, Schisma∣ticks: then for those that are in the Church; which are with us, and yet not of us, but are still in blindnesse and ignorance, or know but practise not. 2. We are to pray for them, that not onely are oppressed with outward afflictions, but inward tempta∣tions, and the 〈◊〉〈◊〉 of their sins. 3. For those that stand, that they fall not, but persevere. 4. For them that are our enemies and persecute us. And for this we* 1.813 have not onely our Saviours percept, but the practise of holy men. Saint Gregory Hum. 27. in Evang. upon that place in Jeremiah 15. 1. where God saith, though Moses and Samuel stood before me, yet my heart could not be towards this peo∣ple, &c. asks the question, why Moses and Samuel are especially named; and gives this reason, Because the prayers of such are most powerful with God, who having received an injury, can presently pray for those that wronged them. Now such are Moses and Samuel. For Moses when the people were ready to stone him, presently* 1.814 prayeth for them. Samuel though the people desired to cast off his government,* 1.815 yet saith, God forbid that I should cease to pray for you. And of these prayers it is said, that they shall return into our own bosome. They are very effectuall,* 1.816 for in these cases, Qui pro aliis orat, prose laborat, he that prayes for others, labours for himself. 5. For Kings and Magistrates, as the Apostle adviseth. 6. Lastly, but* 1.817 most especially for the peace and good of the Church. O pray for the peace of Jeru∣salem,* 1.818 saith the Psalmist, who also wished, that his tongue might cleave to the roof of his mouth, if he forgate to pray for it.

The fourth branch of Invocation is Thanksgiving. Invocation is for that we [ 4] want and desire. Thanksgiving is for that we have received. So that whether we be answered before we call, as the Prophet speaks, when God gives before we ask;* 1.819 or whether it be given us when we ask, in both cases we have cause to enter* 1.820 into this consideration, Quid retribuam Domino, what shall I render unto the Lord* 1.821 for all his benefits. And indeed the chief end of all should be the glory of God. For, for his glory all things that are made were created: the seventh day when he had* 1.822 finished his work of creation was instituted for his praise and glory. And for this purpose man was placed in Paradise to praise him, and after his fall mankinde had perished, and all things had been again reduced to nothing, but that God might have* 1.823 some to glorifie him. Now it is plain that God takes and accepts of thanks as a great part of his glory. And therefore were the thank-offerings among other sacri∣fices* 1.824 for Gods service and glory instituted of old; and he that offereth me thanks* 1.825 (saith God by the Prophet) giveth me glory: and the Apostle, All things are for* 1.826 your sakes, that the aboundant grace might, through the thanksgiving of many, re∣dound to the glory of God.

That which the Heathen said is true, Gratus animus est meta benignitatis, gratitude is the end of bounty. And it is the condition of our obligation to God, and of Gods* 1.827 to us. Call upon me in ime of trouble, and I will hear you, there is Gods, and thou shalt glorifie me, there is ours.

The Hebrews make Thanksgiving to consist of four parts, according to the four words used by thankful persons in Scripture.

• 1. Confession or acknowledgement, Confitebor, I will confesse, that we have no∣thing* 1.828 but that we have received from God. That our help cometh from the hills from* 1.829

• no inferiour creature, from above 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Father of lights. Nor must we con∣ceal* 1.830 what we have received. Saint Augustine saith, that as he Qui putat se habere quod non habet temerarius est, he is rash that thinks he hath that he hath not, so he qui non 〈◊〉〈◊〉 quod habet ingratus est, that confesseth not what he hath is unthankful. And therefore we must acknowledge them, as data not innata, as of Gods gift, not of our own acquiring.
• 2. The second is contentment and complacency in Gods gifts by a gratefull accep∣tation of what it pleaseth God to bestow upon us, complacui, I am well pleased. King David may be a pattern to us in this point. The Lot is fallen to me in a fair ground, yea* 1.831 I have a goodly heritage, it liked him well, he desired no more. For as Saint Ber∣nard saith Spiritui gratiae contumeliam facit, qui beneficium dantis grata mente non susci∣pit, The undervaluing of gods blessings by not being content with what he sends* 1.832 us is a reproach to the spirit of grace. And it was the disease of the Israelites four∣ty* 1.833 years together. Of which Saint Augustine saith, De nulla re magis Deum offendisse* 1.834 ille populus Judaicus dicitur, quam contra Deum murmurando, The Jews offended* 1.835 God in nothing more then in murmuring against him. Saint Paul learned better that is, to be content in whatsoever estate he was. And his counsel was, be content* 1.836 with that ye have.
• 3. The next is Promulgation or publishing to others the benefits we receive Anun∣tiabo, I will declare. I will tell you (saith the Psalmist) what God hath done to my soul; and in another place he saith, he will not onely tell it in private, but publickly in the congregation, and in magna congregatione, in the great congregation: and (that being not enough) to all the people and among all nations. And yet higher, to his seed and posterity, and beyond that, to all generations to come. Which he hath done, we see it. For as Saint Chrysostom saith well, Optima beneficiorum custos est ipsa* 1.837 memoria beneficiorum, et perpetua confessio gratiarum, The best preserver of benefits is the memory of them, and perpetual thankfulnesse for them.
• 4. The fourth and last is Incitatio, a stirring up or provocation of others to do the* 1.838 like. Venite, O come let us sing unto the Lord &c. Saith the Psalmist. And praise the Lord O Jerusalem, praise thy God O Sion. And again praise ye the Lord, Sing unto the. Lord a new song, and his praise in the congregation of Saints. And his last Psalm is all incitation, not onely to men, but to the creatures, to perform this duty.

Now as there is Deprecation, or intercession, for others so this duty of thanksgiving is to be performed not onely for our selves, but also for others; in which the first ex∣ample we have in Scripture is Abrahams servant, after he had found a wife for his masters son, Gen. 2. 27. So did Daniel for the secret revealed, Dan. 2. 20. Moses com∣posed a song for the deliverance out of Egypt, Exod 15. 1 Deborab and Barak for the victory over Sisera, Judg. 5. and so Saint Paul usually begins his Epistles with thanksgiving for others, as Rom. 1. 8. 1 Cor. 1. 4. and 2 Cor. 1. Ephes. 1. 3.

To stir us up to this duty of praise, King David hath the commendation above all other of the Patriarches for his exact performance of it, in all the parts above* 1.839 mentioned and in this respect was called a man after Gods own heart, as Samuel told Saul. S. Chrysostom examining why he was so stiled rather then Abraham and Moses and the rest, saith, he could finde no other reason for it but this, because (God desires that his name should be exalted and praised above all) he laboured more plenteously in this point then any other, and in that respect deserved that title better then any other. In the 55. Psalm he professeth that he will keep his hours for prayer. In* 1.840 the Evening and morning and at noon day will I pray. But for praises in the 119* 1.841 Psalm, Thrice a day shall not serve, but seven times a day do I praise thee. Yea he would praise God at midnight, Psalm 119 62. Psal. 6. 7. and Psal 118. 17. and Psal. 39. 15. And the desire he had to have his life prolonged was, to praise God, O let me live (saith he, and wherefore) and I shall praise thee, and this the rather, because he knew that it was not onely the end of mans creation, but of Angels also* 1.842 whom he desired to imitate, who continualy praise God. It was & is their song, Glory be to God on high: and in the Revelation, Blessing, glory, and wisdom, and thanks∣giving,* 1.843 * 1.844 and honour, and power, be unto our God for ever and ever. And in this re∣spect it was that David accounted his tongue the best member he had and called it his glory because he employed it to the glory and praise of God: which was the end why God created both it and all the other members.

And as it was the cause why God created man, so was it also of all the creatures;* 1.845 and they (as the Psalmist saith) perform their duty herein. The Heavens (saith he) declare the glory of God, and the firmament sheweth his handy work &c. Inso∣much as we see that he calleth upon the very worms to performe this duty; upon which Saint Chrysostoms note is, that they were in worse estate then worms that neglect it.

But for the Church there it is the most natural duty that can be performed; In thy Temple every man speaketh of thy praise: what is preaching: predicare, but to* 1.846 declare to all the world, his benefits of creation, redemption by Christ, and other benefits we have by him, in publishing whereof we praise and honour God, and therefore the conclusion of all sermons is with a Doxology, To whom with the Fa∣ther &c. be all honour &c. As was usual with the Fathers. For the Sacraments, that great mystery which is the complement and perfection of all our service on earth, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a thanksgiving; for what is it but a solemne commemoration of that grand mercy and benefit of our redemption by Christs sacrifice upon the crosse, and therefore it ends with a gloria, Glory be to God on high &c. and for prayer, we pray, that we may have matter of praise, yea praise for benefits received must be joyned and goe along with our prayers, els they are not acceptable, so that we in all our church exercises tend to this.

The Psalmist saith of unity, that it is good and pleasant. The Fathers observe* 1.847 from hence. the excellency of vnity; for that some things are good, but not pleasant, others pleasant, but not good, but this is both. The same may be said of praises, the Psalmist tells us, that it is both good and pleasant, and addes a third thing, for where∣as* 1.848 some thinge may be both good and pleasant, but not comely, he therefore saith, that it is both good and pleasant, and a comely thing to praise the Lord, and to be thankfull.

Besides this, lets consider, that this is a profitable and an excellent service, pro∣fit is a great mover, and all excellency without this is contemned. Here is excellen∣cy* 1.849 and honour for beatius est dare quam accipere, It is more blessed to give then to receive. Now here we give some thing to God, and there is nothing els we can give or return to him for his benefits, quid retribuam, saith David, I will take the cup of salvation &c. that is, offer the sacrifice of praise. that's all I can return. God esteems it an addition to his honour, and therefore it is called magnifying, glori∣fying and sanctifying of his name, as if we made him hereby more great and glorious and holy then he is. And as the duty is thus excellent, so it is profitable; for we never give praise and thanks, but we receive some thing: Deus vult nos gratos esse ut capaces simus majorum benificiorum, by gratitude for benefits received, we are fitted for greater benefits. Ten lepers were cleansed, and onely one returns back to give thanks, who hereby became capable of a greater mercy; Christ tells him, his faith had saved him. Our gratitude is never done gratis, but gets a reward; as there is first ascensus orationis, the ascent of prayer, and then descensus gratiae, a descending of grace.

So as Bernard saith, when there is recursus gratiarum, a sending back of thanks, then there is a new decursus gratiae, a descending of benefits, and si 〈◊〉〈◊〉 recursus gra∣tiarum, cessat decursus gratiae, if thanks be not returned, there will be noe more return of grace and other benefits: that grace we have received, if it stand still, and be not in recursu, in perpetual succession by returns, then like water (to which its oft compared) it stands still, and putrifies: and rots all the gifts and graces bestowed formerly. The same Father on Act. 7. makes a question, why those excel∣lent and rare examples of grace and vertue, which were so common in the primi∣tive times, are not now seen; we have the same beginnings they had, and we admire those that continue, as thy begun in grace, but they not onely continued, but increased, and went forward, and had their gifts increased, which is, as he saith, because Gods hand is not shortned, or his good will altered, but our thanks∣givings are scant and thinn sowen, and therefore our harvest must be scanty and thinn too, and therefore he saith vae 〈◊〉〈◊〉 nostrae propter ingratitudinem, wo to our age for unthankfulnesse; this is the reason why there is not the same progresse of grace in us as was in them. For as Prosper saith, Gratiae nullum certius est signum quam gratiae, there is no surer signe of grace then thanksgiving. Nay we see that we

are tied to it, though we should be prohibited from it. it must needs be an excellent duty which must not be omitted, though forbidden by God. Our Saviour when he had healed the leper, inhibited him from telling any body what he had done unto him: yet we see he 〈◊〉〈◊〉 it, and it is recorded to us for his great* 1.850 * 1.851 praise, and this was a godly disobedience, for it was onely a commandment of trial, as some think.

Now there are five rules to direct us that our invocation may be rightly grounded.

• 1. It must be 〈◊〉〈◊〉, it must have life in it. Saint Bernard saith, upon that* 1.852 of the psalm [Cor meum dereliquit me,] nihil in mundo fugacius corde, ther's nothing more fleeting then the heart. Our extravagant thoughts come so thick upon us in our prayers, that they hinder our prayers from ascending unto God. And it is a common fault, our prayers are exanimes without life. And therefore the Psalmist begins and ends a Psalm, praise the Lord, O my soul, and praise the Lord O my* 1.853 soul, and all that is within me praise his holy name: we must not onely have a tongue but a soul to praise him. I powre out my heart by my self saith he; and so he willeth others, powre out your hearts before him. And the Apostle, I will pray with* 1.854 the spirit and will pray with understanding also. And indeed ordinary civility should teach us thus much, to do no lesse to God, then to men, to minde that which we speak to him. But the neglect of this is much augmented by an humour of men in our age that are much delighted with long prayers in private, praying beyond the measure of their abi ities. Saint Augustine speaking of the Monks of Egypt and their wor∣ship,* 1.855 saith dicuntur fratres Egypto crebras orationes babere sed eas brevissimas, et raptim quodammodo 〈◊〉〈◊〉, the brethren in 〈◊〉〈◊〉 are said to pray often, but their prayers were very short, and ejaculations &c. and his reason was, ne per productiores moras evanescat atque hebotet intentio, lest by long continuance their good intentions should vanish and grow dull. These ejaculations were a remedy against dulling of our good intentions, and therefore his advise is, intentio non est obtundendae si 〈◊〉〈◊〉 non 〈◊〉〈◊〉, our intention is not to be blunted if it cannot hold out; and si perdu∣raverit non cito 〈◊〉〈◊〉, if it can hold out, it is not to be broken of: for indeed we have need of all helps to our devotion, which is easily interrupted. Cupio 〈◊〉〈◊〉 fieri (saith he) sed non 〈◊〉〈◊〉 cogitationes vanae, I desire to be saved, but my extravagant thoughts hinder me Domine vim 〈◊〉〈◊〉 a cogitationibus meis responde pro me, Lord I suffer violence, answer thou for me. The 119. Psalm is full of these ejaculations, and every one of them is a prayer. The Lord will not take notice of those ascending thoughts, but of our prayers, if they displease us, and if in our drawing neer to God we cannot drive away those fouls from our sacrifices, yet if we have a care to prepare our hearts, short ejaculations will be effectual though we be not cleansed according to the purification of the sanctuary, as Hezekiah speaks 2 Chron. 30. 18. 19.
• 2. Our prayers must be constantes. For he that wavereth in his prayers (saith* 1.856 Saint James) is like a wave of the sea driven and tossed with every winde, prayer is Interpres spei as the Fathers terme it, and hope is the Anchor of prayer and if* 1.857 this anchor fail, we shall flote up and down, nay we shall receive nothing of the Lord, Tertullian calleth prayer breviarium fidei the abridgement of our faith.* 1.858 Whatsoever we pray for according to Gods promise, we must beleeve that we shall receive it. for as one saith non frustrain Deo positae sunt spes et precs, quae* 1.859 cum recte fiunt inefficaces esse non possunt, Our hope and prayers are not placed upon God in vaine, which cannot be uneffectual when they are in ei∣ther aright.
• 3. They must be 〈◊〉〈◊〉. They must be made in the spirit of humility, els are they no prayers; the Hebrews call such prayers and no prayers. We see the hum∣ble supplication of the Publican was accepted, when the vaunting prayer of the Pharisee was rejected. God turns himself to the prayer of the poor destitute.* 1.860 Saint Bernard saith concerning this and the last qualification, Quando fidelis et humilis* 1.861 * 1.862 et 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 sine 〈◊〉〈◊〉 penetrabit, unde certum est, quod 〈◊〉〈◊〉* 1.863 〈◊◊◊〉〈◊◊◊〉, whensoever our prayers are faithful, humble, and fer∣vent, we may be assured they will pierce the heavens, 〈◊〉〈◊〉 will not return empty.
• ...

• 4. Our prayer must not be absurd, oratio sine ratione, prayer without reason. As accede∣re Deum pro pace sine pace: pro remissione peccatorum cum retentione, as Tertullian saith, to come to God for peace without peace, to pray for forgivennsse, and be far from for∣giving ourselves. Our Saviour sets us a rule to pray, forgive us, as we forgive others; how can we say to God forgive me, and to our brother pay me? who so stop∣peth his ears at the cry of the poor, he shall also cry himself, and shall not be* 1.864 heard, as the wise man speaks. If there be a receiving there must be a giving. When you pray (saith our Saviour) forgive, if ye have ought against* 1.865 any, that your father also which is in heaven may forgive you your trespasses. And thus our prayers shallbe reasonable, otherwise prayer withour charity, is as they call it, the prayer of Cain, who offered sacrifice to God and murthered his brother.* 1.866
• 5. It must not be the Bethulians prayer. Help must come within five dayes, or els farewell prayer. This is contrary to our Saviours rule, who taught men to* 1.867 pray, and not to saint; and to the Apostles, Pray without ceasing. Yet it is not* 1.868 meant, that we should ever be praying, and doing nothing else, as the Euchita drea∣med,* 1.869 or that God is pleased with many words, or battology for non in sermone* 1.870 multo sed diuturno offectu, not in many words but with long affection, as Saint Au∣gustine.* 1.871 Nor is it our Saviours meaning in the parable of him that went to his friend for loaves, that he knocked at the door continually but interpolatim ever and anone till he was heard; non continua interpellatione, sed interpolatione, our prayer must be renewed often. for in this frequency and continuance in prayer there are two extreames to be avoided.* 1.872

• 1. First that which Saint Augustine tells us was in the Euchites, as before, who never* 1.873 left or discontinued prayer, but neglected all other duties of religion; which was condemned by the Church as an heresie.
• 2. The other is that which Isidore mentioneth of some, that hold, that men* 1.874 were onely to pray in the night, and to spend the day in other affairs. These are like our noctna owles that never cry but in the night. The practise of many a∣mong us is like theirs, that pray not but when they are in their beds, if then; both these must be avoyded, and we must walk in the middle way.

There may be a defect also in the manner of praying, when it is not qualified so as we have above specified. Also our thanks may be in this two wayes defective* 1.875

• 1. when a man hath benefits and slighteth them; now our soule is dried away, we can see nothing but this Manna. It was the Jewes fault to murmur unthankfully.* 1.876
• 2. Or our thanks may be formall cold, and carelesse, vsu magis quam sensu, of course, and not from a true sense and feeling: such sacrifice to their own net. Hab. 1. 16. Naaman received a benefit, and he would be thankfull, for when one talent was asked he would give two.

Now because prayer is the means to obtain all other graces, it cannot properly be said to have means to obtain it. Yet are there diverse helps to it.

• 1. There is no greater help or spur to prayer, then the consideration of our own wants, and imperfections. by taking a view of our soules, and frequent exami∣ning our own hearts, whereby we come to see the evils we are most inclinable to, and the good things wee want. This knowledge and sense of his own wants made David thirst after God, and powre out his soule before him, Psalm 42. 1. 2. 4. 5.
• 2. Another help is the remembrance of Gods benefits to us. King David was so well versed in this duty that there is not a benefit he received, or that we may, but that there is a Psalm for it psal. 40. 3. He had still canticum novum for beneficium novum, when he wants any singular benefit, then he reckons up the lesser, which Saint Au∣gustine calls, colligere fragmenta, the gathering up the fragments, and these he made great account of, and as the woman of Canaan was thankful for the crums, Mat. 15. 27. so was he for the least mercies: when he had no new benefits then he takes up old benefits and makes of them a new song, as Psal. 38. and 70 and rather then faithe remembers to God and gives thanks for his wonderfull forming in his mothers womb Psal. 139. and sometimes enlargeth himself to those benefits that are common to all the world, as psal. 8. 19. 104. yea to the very wild asses quenching their thirst in the wildernes
• ...

• 3. Another is fasting and alms, which the Fathers call the wings of prayer. S. Augustine saith, Jejunium orationis robur, oratio vis jejunii, fasting is the strength* 1.877 of prayer, and prayer the like of fasting. And jejunia & elemosynae orationem juvant,* 1.878 fasting and alms are assistants to prayer. These both are the wings that prayer mounts* 1.879 up by. Illud hanc corroborat, haec illud sanctificat, as fasting strengthens our prayers, and prayer sanctifies our fast, so alms.
• 4. If our own prayers be weak, then are we to desire the prayers of the Church, according to S. James's direction. Si oratio tua fulmen sit (saith one) ascendat ad coelum* 1.880 sola per se: otherwise esto gutta in nube grandinis, if thy prayer be fervent, or as a thunderbolt, it may ascend to heaven by it self, but if it be as a drop in a cloud, it will need the help of others.
• 5. If none of all these help, yet there is oratio fidei, as well as oratio sensus, though I cannot have the prayer of feeling, yet I may have the prayer of hope. For spiritual duties are likened to seed, of which harvest comes not presently, but lie in the 〈◊〉〈◊〉 of the earth till the time that the Lord fructifie.

The signes of praying aright, or that our prayers are rightly qualified, and like to prevail, are diverse.

• 1. Earnestnesse of the soul, when that sends out sighes and groans unutterable,* 1.881 gemitibus non sermonibus, constat hoc negotium, this businesse consists not in words but groans.
• 2. The second signe is, if a man have a taste of Gods mercy in the remission of his sins. The Prophet David being before cast down, presently saith, Verily God hath* 1.882 heard me, he hath attended to the voice of my prayer. S. Augustine asketh how David knew this, and answereth himself, habuit gustum aliquem divinorum, he had some taste that God had forgiven him his sins.
• 3. The third is, when a man continueth in a patient waiting of Gods leisure, as King David did. 〈◊〉〈◊〉 till God came to him he would walk in a perfect heart, and take no wicked thing in hand, O when wilt thou come unto me, saith he, I will walk* 1.883 within my house with a perfect heart.

• 1. The signes of true thankfulnesse likewise are diverse. The first is, when a man feeleth himself filled with marrow and fatnesse, as rapt with consideration of Gods* 1.884 favours and benefits.
• 2. When a man is jealous of his own ingratitude, that after his cleansing he wallow no more in sin, and lest he make himself uncapable of Gods hearing his prayer for any more mercies.* 1.885
• 3. When beneficia become veneficia, when his benefits charm us, and make us* 1.886 withstand strong temptations; as Joseph did: though his Mistris tempted him very* 1.887 strongly, yet he answered her, My Master hath done this and this for me, how can I then do this great wickednesse, and sin against God? This is a great signe, that a man is truely thankful unto God, that when God hath bestowed his benefits upon him, he is the more careful thereby not to break his law.
• 4. The last signe is, when we defer not our thanks. A type of this was in the law. The* 1.888 sacrifice of thanksgiving was to be eaten the same day, not kept longer. No procrasti∣nation of thanks. Nihil citius senescit gratia, nothing grows old sooner then thanks.

Now concerning the sixth rule, as in the former, we are to procure this duty to be* 1.889 performed by others.

• 1. Saul, when he should have betaken himself to prayer, thought the enemies* 1.890 came too fast, and not only layed away the ephod himself, but willed the Priest to with∣draw his hand; it is noted by the holy Ghost to Sauls infamy. Therefore as we are to avoid all impediments to our selves, so are we not to discourage others with them in Job. Who is the Almighty that we should serve him, and what profit should we have* 1.891 if we pray to him? One of the Fathers maketh this answer, Beneficium projicitur in∣grato, collocatur grato, a good turn is cast away upon an unthankful man, but bestow∣ed* 1.892 upon a thankful person. He is kinde unto the unthankful and evil.
• 2. And as we must not hinder others, so for the affirmative part, the invitation, we have Davids, and it is in the beginning of our Liturgie, O come let us sing* 1.893 unto the Lord. O come let us worship and fall down. And, O praise the Lord with me, and let us magnifie his name together. But especially in the hundred* 1.894 fourty eighth Psalm, he is not contented onely to the company of men in this duty,

• but dragons, snow, fire, and all creatures, not that they could praise the Lord, but that there is not the basest creature of them all that had not cause enough to praise the Lord if they could. And thus much for prayer.

CHAP. XII.

The seventh vertue required is, Love of God. That God is to be loved. Of mercenary and free Love. The excellency of Love. The measure of Love. The opposites to the Love of God. 1. Love of the world. 2 Self-love. 3 Stupidity. 4. Loathing of God. All the motives of Love are eminently in God. 1. Beauty. 2. Propinquity. 3. Benefits bestowed. Six signes of Love. Of drawing others to Love God.

THe next duty is Love. The same which the Apostle saith of the Law to have been [ 6] for a time till the promised seed came, may be said concerning the other affecti∣ons and their actions that they were onely till the love of God came, of which the Fathers say, that occupare amorem, to have love in us drowneth all other affections. For we have fear first, and being delivered from that we feared, we love, and being heard in what we hope and pray for, we love God, and say with the Pro∣phet, dilexi quia audivit, &c. I love the Lord, because he hath heard my voice.* 1.895 There is a coherence between love and prayer. We have formerly said that to enjoy and have a thing, we are first to know it, and the knowledge of it breeds in us a true estimate of it, and the estimate of a thing makes us love it, so habere Deum, est scire to possesse God is to know him, and this knowledge breeds a true estimate of God, whereupon we love him; for according to our estimation our love is more or lesse to that we have.

These affections of fear and hope are for this end, that when God hath bestowed on us the things we either fear to lose or hope to enjoy, we may the better esteem of them. For as cito data vilescunt, we sleight those things which are easily got, when we can but ask and have; so the things we have felt the want of so long, and for which we have been humbled, when they come, we will the better regard them, and love him the better for them.

The object of love is bonum, in which the very natural reason of man hath found two properties: viz. that it is 1. Communicative. 2. Attractive.

• 1. Every good is desirous to communicate it self to as many as are willing and meet to partake of it. As we see in the Sun and other celestial bodies in the natural elements; so there is in God a quality of desiring to communicate his goodnesse: and indeed it was the cause why he created all things, to have a church, and to shew his glory and mercy on it. So that the minde of man seeing this nature in God, con∣sequently hath a desire to it, and that desire goeth so far, till it come to a conjunction, and that to an union, ita conjungi 〈◊〉〈◊〉 uniantur; because by the union of two good things there will come good to the desirer, which he had not before, and whereby he is made better.
• 2. Secondly, it hath vim attractivam. It hath been said, that if inferiour things be coupled and united with things of more excellent nature, they are thereby made more noble. As a potsheard being covered with gold. As on the other side, things which are excellent being joyned with viler, are made more abject: as the minde of man with inferiour creatures. And there can be nothing which can make the minde more transcendent, then the conjunction of it with that which in it self is all good, and containeth all good things, and that for ever, and from hence ariseth this attractive property and force: for in every good there is that force, which allureth. And therefore to shew us this good, it is nececessary that faith and knowledge precede. Bonum non amatur (as the School-men say) quod non cognoscitur, the good that is not known, cannot be loved. For if it were known (it being the natural desire of all to be better) we should love it, to be the better by it. It is therefore well said, That good things have no greater enemy then ignorance. Knowledge and faith then (as is said) shewing

• us this good, love will be stirred up in us, and then follows unio affectus the union of the affection, all that we can have here; and in the life to come, instead of this fruition by faith, fruition by cleer vision.

There are two sorts of love. 1. Amor mercenarius, a mercenary love. 2. Amor gratuitus, a free love.

They are distinguished thus: when a man loves his meat and drink, and when he loves his friend or brother; it is certain these loves are not all one: in the one there is a desire to have the thing loved, that he may make use of it for his own benefit, for the present, not caring what becomes of it after; but his love to his friend, is to do him good, for himself, or for his own sake; and it includes in it bene velle, & bene facere, to wish him good, and to do him good: in the former á man looks at himself, and his own good onely, in the other at his good whom he loves; the first is, amor concupiscentiae, the other amor amicitiae. The Philoso∣pher distinguishes them by Vnde, & Quo, whence and whither. In the first love the question is made by Quo, in the other by Vnde. In the first we ask, what good comes to us by it: in the other, what good it hath in it self, though it be no benefit to us. The one hath an eye that looks inward on our selves, the other outward upon others. Yet these two though they may be distinguished, yet are not alwayes divided: for the one oft-times is the beginning of the other, both in our loves to God and man; for those that have been beneficial to us, though we love them at first for the benefits we receive by them, yet afterwards we come to love them for themselves.

1. The first ariseth from hope. Because a man being cast down by fear, conceives hope upon Gods promises, then sending forth prayer receiveth fruit, and saith,* 1.896 Praised be the Lord, for he hath heard the voice of my humble petition. And thou hast given me my hearts desire: which fruit stirreth up the first love, and this amor concupiscentiae, the love of concupiscence, which goes before 〈◊〉〈◊〉 gratuitum, free love; for as the Apostle saith, that is not first which is spiritual, but that which is natural, or carnal; and then that which is spiritual: so free love of God for himself is not first, but first we love him for his benefits, and then for himself, and this is true love. Therefore it is said that 〈◊〉〈◊〉 vertues, of cle∣mency, affability, liberality, &c. were greater then Cato's, of justice and fidelity in his dealings; because the former looked at the good of others, these reflected upon himself, and his own good. That which is natural will be first, 〈◊〉〈◊〉 before amicitia, or benevolentia, and this is the inchoation of the other. Perfect love is not attained at first; for nemo repente fit summus; now S. Chrysostome wondreth how men can slip themselves out of this love: for if they will love any for his benefits, none bids fairer for this amor mercenarius then God; for he offereth for it the kingdom of heaven. The Fathers compare fear to the wil∣dernesse, and these two degrees of love to the land of promise; this mercenary love to that part of it, which lay beyond Jordan, and the other to that part upon which Sion and Jerusalem stood. For amor gratuitus which looks not at reward, Saint Bernard saith, that Deus nunquam sine praemio diligitur, our love to God is never unrewarded, though sine intuitu praemii diligendus est, he ought to be loved without looking at the reward. The Apostle respected his own commodity so little, that he wished himself accursed, that the glory of God might shine in the sal∣vation* 1.897 of Israel. It is lawful to love God for his benefits, for God uses them as motives to stir us up to love him, and the best of Gods servants have so pra∣ctised: Moses looked at the recompence. Hebrews 11. but we must not rest there, nor love him onely or chiefly for them, but for himself; otherwise we love not him but our selves: ratio diligendi est Deus ipse, modus sine modo, the cause of our love must be God himself, and the measure without measure, saith S. Bernard.

Some divide love into Quoniam, & Tametsi, Because, and Although.

1. The first is that which is called mercenarius. I love the Lord, saith the Psal∣mist, and why? He is my defence. Psalm 18. 1. And in another place, Be∣cause he heard my voice: yet seeing David did not love God onely or chief∣ly for his benefits, his love was not properly mercenary, but true, though not perfect.

To shew the excellency of love, S. Paul hath a whole chapter, wherein he pre∣fers* 1.898 it above all other vertues: and saith in effect. If a man for his knowledge and elocution might be compared with Angels, and by his faith were able to remove mountains, and by his liberality had relieved the poor with all his estate, and for his constancy had suffered martyrdome, yet were all these vertues little worth, except they were joyned with the love of God. And in the end of the Chapter after* 1.899 this general commendation of love, he prefers it in particular above Faith and Hope.

1. If we take the dimension of it, it is greatest both in breadth and length of all other. For whereas Faith and Hope, are restrained within the bounds of mens persons and to singulars, this dilateth it self and extendeth both to God and man in* 1.900 general, to our selves, our friends, yea to our enemies. S. Augustine saith, Beatus qui amat te, & amicum in te, & inimicum propter te, blessed is he that loves thee, and his friend in thee, and his enemy for thee. And this is the latitude.

2. In longitude also. For whereas the other are but in us in the nature of a lease, but for terme of life, the gift of love shall be as a free hold, and continue for ever* 1.901 in heaven. Our Saviour maketh both the Law and Prophets to consist of one Com∣mandment, namely Love. And the Apostle reduceth all to one head, and if there were any other Commandment, it is briefly comprehended in this of love. And it is our Saviours mandatum novum; admit that all the old Commandments were cancel∣celled,* 1.902 yet this new commandment ties us to the duties of all. And indeed S. John* 1.903 saith, (commending this duty,) Brethren I write no new commandment unto you, but an old Commandment; for both the old and new are all one. There is both in the* 1.904 old and the new a Diliges, thou shalt love.

But that which is beyond all these, and imposeth a necessity upon us to observe it is, that whereasnone of the other vertues are mutual or reciprocal, nor indeed are properly said to be in God at all, as faith, hope, &c. this is: here is 〈◊◊〉〈◊◊〉: if he reprove us, we must not reprove him; if he promise and threaten, we cannot promise or threaten again; but if God love us, we must love him again. S. Gregory saith, Magnum est vinculum charitatis, quo & ipse Deus se ligari voluit, the bond of love is great, with which even God himself was content to be bound. And S. Bernard saith of it, that solus triumphat de Deo, it onely triumphs over God; and addes, Nescis quid majus dici debeat in laudem tuam, O charitas, deduxit Deum de Coelo, hominem invexit in Coelum, hominem Deo reconciliasti, & Deum homini placasti, thou knowest not, O love, what may be more said in thy praise; it brought God from heaven, and carried man thither; thou didst reconcile man to God, and pacifiedst God with man. And therefore as on the one side we are to consider how willing God is that his affection should grow in us, so are we to weigh what God on his part hath done to stir us up to it. The heathen could say, mag∣nes amoris amor, the Loadstone of love is love; nothing is more effectual to attract love then love. And in that God hath not failed on his part. S. Bernard expresseth to* 1.905 the full, in these six points. Quod prior dilexit nos, tantus, tantillos, tales, tantum, gratis; that he loved us first, being so great, we so little, such kinde of creatures, so much, and without any respect to himself.

• 1. Prior. S. John proves this point. Herein is love, not that we loved him, but that* 1.906 he loved us. It was not our love first to him that caused him to send his Son to be a propitiation for our sins, but his first to us. S. Augustine saith, Nulla major est ad a∣morem 〈◊〉〈◊〉, quam praevenire amando, & nimis durus est animus, qui se 〈◊〉〈◊〉* 1.907 nolebat impendere, nolit rependere, there is no greater alluring to love, then to anticipate by loving, and that heart is too hard which will not requite, though not love first.
• 2. Tantus. Of Gods tantus we may rest our selves upon S. Augustine, and go no further. Tantus ut non liceat conari exprimere quantus, so great that it is not lawful to endeavour to expresse his greatnesse: it transcends all the learning and witt of man to expresse his greatnesse; and yet he condiscends so low as to love us.
• 3. Tantillos. Worms and no men. This we see in Job, and in the Prophet David;* 1.908 and being but worms he loved us: Nay further, as the Apostle speaks, cum nondum* 1.909 essemus, being not yet born; we cannot be lesse then not to be at all, and yet, even then* 1.910 he loved us, when we were not.
• ...

• 4. Tales. when we had estranged cur selves from him and served his enemies* 1.911 then he loved us; nay when we were our selves his enemies.
• 5. Tantum. Saint Chrysostame upon that of Saint John, [God so loved the world]* 1.912 In comparison of Gods love with others, all adverbs may be left out, no sicut to this* 1.913 sic, The Apostle may well call it great love. He spared not his own Son but delive∣red* 1.914 him up for us all. This for Gods tantum.

2. God the Son hath his tantum too. For our sakes he left heaven, the Society of God the Father, Angels and Saints, and endured upon earth. 1. Infamy. 2. Po∣verty, 3. Sicknes. 4. Enmity. 5. death. The Philosophers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 five fearefull things.

• 1. He had ignominy and reproch; and that not onely while he lived, as the* 1.915 Pharisees slandered him to deale in sorcery, to cast out Devils in the Devils name, but when he was dead too. The same Pharisees told Pilate* 1.916 that he was an impostor and deceiver: He was despised, saith the Pro∣phet.
• 2. For the want of necessaries you may take his own word, that he was in worse case then souls and beasts. Foxes have holes, and birds of the aire have nests; but the* 1.917 Son of man hath not where to lay his head.
• 3. For his infirmities. The Prophet Esay describes them at large long be∣fore his suffering them. He was wounded for us, and by his stripes we are healed, &c.
• 4. He was hated above all others, as we may read in the whole story of* 1.918 his life. Though he did much good and many miracles among them, yet* 1.919 they so persecuted him, that ost times they were ready to stone him, and never left him till they brought him to the last part of the five, which he suffered upon earth.
• 5. And that was death. This also he suffered for love of us. And greater love* 1.920 then this hath no man, then to lay down his life for his friend; yet Christ suffe∣red a shameful death for us, that hated him, and were his enemies; and as the Apostle saith, hereby (if all other signes of his love move us not) perceive we* 1.921 his love, because he laid down his life for us. And in this particular is that in the Canticles confirmed, love is as strong as death: such love is per∣fect* 1.922 love.

3. The holy Ghost is not without his Tantum. For after the Passion of our Saviour, when Christ was ascended, he vouchsafed to come and dwell among us, and among other his graces to shed his love abroad in our hearts, and to make his* 1.923 residence with us to the worlds end.

And here we may judge between God and our selves, God may refer it to us, whether he hath left any thing undone, that he might have done, to testifie his love* 1.924 to us.

6. Gratis, he loved us without expectancy of any reward from us; we have nothing that can better him, nothing at all. Our goods (or ought else) are nothing to him. The Prophet demands, what reward shall I give unto the Lord? nothing* 1.925 but love for love. Saint Bernard upon that Psalm is of the same opinion, non est me∣lius* 1.926 nec decentius, quam per dilectionem rependere quodper dilectionem datum est, there is no better or more decent thing then to repay that which is given lovingly, by love. For as S. Augustine saith, Quid est home, quod amaxi vis ab 〈◊〉〈◊〉, et si non amet te, mina∣vis ingentem poenam? Annon panasatis magna est non amare te, what is man, that thou desirest to be loved by him, and that thou shouldest threaten to punish' him for not loving thee? Is it not punishment enough not to love thee. There needs no punishment to sorce us to love our meat and drink, and other natural things, and yet we see that to bring us to the love of that which is supernatural we need threats and rewards; so resractory is our nature.

And now we come to that which is commanded (by the first rule) which is love; whether it be 1., amore naturali, the natural affection, which is from God, and consequently is by nature due to God: for to love him a quo potentiam habe∣mus amandi, is but equitable. Whether it be 2. amore delectus, with a love of e∣lection; for when we have summed up all the objects in the world together, we shall finde nothing to be beloved so much as God. Or whether it be 3. amore

infuso, he it is that hath shed this love into our hearts, and it is fit, that he which* 1.927 hath scattered, should gather that which he hath scattered. The wicked servant can* 1.928 tell us so much.

Now this love and the measure thereof, as it proceedeth freely, is branched into, 1. Desiderium, 2. Gaudium 3. Zelus, desire, and joy, and Zeale. 1. A desire of God, while we feel not the assurance of his spirit in us; and then we complain with the Prophet, like as the hart desireth the water-brooks, so longeth my soul &c. 2.* 1.929 The other of joy remaineth, when this desire is fulfilled; cum 〈◊〉〈◊〉 desiderium, posuit gaudium, this desire wrought in our hearts by the holy Ghost produceth those fruits mentioned Galat. 5. 22. Joy, peace &c. And when our desire is hindred that it cannot be obtained, then cometh 3. Zeale. Jra est vindex laesi 〈◊〉〈◊〉, anger is the revenger of desire not satisfied: and this is called sacra 〈◊〉〈◊〉, an holy boy∣ling of grief and anger incensed against all impediments: and it is one of the signes of love, for quinon Zelat, non amat, he that is not zealous loveth not. He that can di∣scern the impediments to Gods glory, and not be desirous and earnest to remove them, hath no love in him.

The measure of this love must extend to this height, as to be ready to hate parents, those that depend upon us, yea our own souls, if they could come in competi∣tion with it, as Saint Luke hath it; but Saint Matthew in more gentle* 1.930 termes, he that loveth father or mother, son or daughter more then God is not* 1.931 worthy of him, that is, when their commands contradict Gods, they must reject them.

The law saith, that we must love the Lord with all our heart, with all our mind,* 1.932 with all our strength, and with all our soul. As the heart is said improperly to be∣leeve, so is the minde said no lesse improperly to love; yet here love is ascribed to all parts and faculties, which must all concur to the love of God, either direct∣ly or by consequence, either per actum olicitum or imperatum, as the Schools speak. Saint Bernard hath this meditation Quia fecisti me, ideo me tibi debeo, 〈◊◊〉〈◊◊〉 cum renovasti, quantum? Dicto me fecisti, sed renovasti me multis dictis, factis, passis. The remaking cost more then the making; and with this second making came the gift of God himself. Nisi dedisset se (saith the same father) non reddidisset te. Si me solum mihi reddidisset, potui me illi denuo: at cumse mihi, quid illi reddam? If he had given me to my self, I could have given my self to him again, but giving him∣self to me, if I would give my self to him a thousand times, it were not sufficient recompence for such a gift. Yet this is to our comfort which he addes. Etiam si non possum amare ultra quod possum, si possim velim: et si minus reddo, quia minor sum, quia tamen tota anima diligit, 〈◊〉〈◊〉 deest ubi totum est, Although I could not love beyond my ability, yet if I could I would: and if I render lesse because I am lesse, yet because I love with all my soul, I want nothing, which is all that God requireth, and we must labour to attain to.

Now for the negative part.

1. The first thing forbiden is Dilectie inordinata 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Saint Basil calleth it, a disordered love. whereas God should stand highest in our love, and ought to have the first place, and nothing should be loved extra Deum, and yet we love* 1.933 other things more then God, or not with subordination to God, then our love is out of order. It hath been said, that not onely the committing of evil, but de∣sertio meliorum, the leaving of that which is best, is sinne; so is it in the love of God, if we leave the better, and make choice of the worse, it is sin, whether it be to make our belly our god, or earthly things, or to bestow the honour due to God upon our selves; primatum gerere, to usurpe a primacie above God: in these cases our love is out of order. For pro deo colitur quicquid praecaeteris 〈◊〉〈◊〉, 〈◊〉〈◊〉 amor meus Deus meus, whatsoever is loved above other things is worshipped as God; for what we love best, that is our God. Every man hath something that he preferres be∣fore all other, and that is indeed his Idoll rather then his God.

This exorbitant and irregular love is of two sorts. Amor mundi, or Amor sui, love of the world, and love of a mans self.

• 1. For the love of the world. S. Augustine saith Si possimus homines excitare, et cum 〈◊〉〈◊〉 pariter excitari, ut possemus esse amatores vitae permanentis, quales quotidie vide∣mus vitae fugientis, his wish is, that we were as forward to love the world to come,

• as we are to affect this present transitory world. The Philosophers say, that the soul of man is placed in loco medio inter Deume 〈◊〉〈◊〉 creatur as, hath a middle place between God and the creatures. And that which stands in the midst of two things cannot move to both but motibus contrariis by contrarie motions. Certainly this is the case of the soul, it standeth so in regard of God and the world, and cannot move to both but by contrary motions. Now because through the corruption of original sinne the soul is a based, it apprehendeth worldly things best because they are neer et illis nos ingurgitamiss. we fill our selves so with them, that we have no tast of heavenly things; according to that of the wiseman Anima saturata calcabit 〈◊〉〈◊〉, the full fed despiseth the hony comb. And therefore to correct this humour,* 1.934 we must jejunare fast, and weane our selves from the world: for if we glut and cram our souls with worldly pleasures, we can have no tast of God and so come to despise or neglect him.
• 2. Besides this there is amor sui, self love; and this is harder to represse then the other; and it is that wherewith men are wilfully infected, and till a great measure of the spirit poslesse their hearts they will not be able to rid themselves of it. and therefore it is that Prosper saith, Amantes donantur sibi, these men that o∣ver love themselves are given up to themselves, so that thy loosethe love of God. And this humour hath two degrees 1. when we think better of our selves then we are, and so loue our selves better then we should. 2. when we prefer our selves in our love before God. The first is a degree to the second; for when man have tasted worldly things, though base, then nothing wil have any relish with them but those and so many come to say of God with him in Plautus, Malo me ista mulier plus amet quam 〈◊〉〈◊〉, so brutish are many in their hearts, and in their doings proclaime it, that they had rather have the favour of this man or woman. then of God. Saint 〈◊〉〈◊〉 defines this to be inordinatum 〈◊〉〈◊〉 motum quo aliquis excellentiam propriam admiratur, This is a disordered motion of the minde, whereby a man admires his own ex∣cellency.

2. The second thing here forbidden, is that which is apposed to zeale, com∣monly called stupor, stupidity, when we account of all things alike, as if there were no difference between good and ill, God and Baal, and we can be content to tolerate both Saint Augustine saith that this stupor is pejus omnibus vitiis, the worst of all sinne: this God punisheth with other grievous sins; for it is an especial prejudice to the love of God.

3. The third is that which the Fathers call nauseam spiritus, which we may call a loathing of God, when the thought of God is a burthen to them. The case of such men is desperate, and it is the very extremity of evil, to which men may come in this life, and though it be more rare, yet it is found in some.

Now all these negatives and affirmatives may be thus examined and known, by the contempt or approbation of Gods laws; not of God himsely, for every man will say, he loves God with all his heart, but of his laws. For the case is a∣like as between an earthly Prince and us, so between God and us. 〈◊〉〈◊〉 diligit Re∣gem, diligit legem, he that loves the King, loves his law: and so Qui diligit Deum, diligit verbum, He that loves God loves his word. And this was King Davids touch∣stone. O how do I love thy Law, saith David, and I have therefore loved thy com∣mandments,* 1.935 for they are the very joy of my heart:

We will adde something concerning the means, and they are three. 1. Pul∣cbrum. 2. 〈◊〉〈◊〉. 3. vtile, beauty, neernesse, and profit or benefit. Men are moved to love by these or some of these inducements, and all these are eminent∣ly in God.

1. Beauty. There is 〈◊〉〈◊〉. a visible, and 2. an invisible beauty. The visible is that which attracteth our eyes: one of the Heathen calls it radium 〈◊◊〉〈◊◊〉 the beame of divine essence; and another florem divini seminis, the flower of the divine seed.

This beauty is not that which ought to move us much; it quickly fades: one of the Heathen said Da mihi solem 〈◊〉〈◊〉, the summers sunne will parch it; Da mihi ventum vernum, the march winde wil spoil it; or Duc unguem trausversum 〈◊〉〈◊〉 but with thy naile, and it is marred. But the beauty of God (if a man had a glorified

ye to see it) passeth all these. The prophet saith, that he saw the likenes of God* 1.936 put in a vision, and it filled him.

2. The invisible Beauty Saint Augustine tells us how to finde. It may be (saith he) that thou lovest a man because he is thy friend, may it not be also that he is an old man? And what lovest thou then in him? His head is white, his body crooked, and his face wrinkled: but thou wilt say, fidelis homo est, he is a faithful man; well, saith he, quibus oculis videtur? fidei. iisdem videtur Deus: with what eyes is that seen? of faith. Why with the same God is seen. God is seen with the eyes of faith by nothing more. And in God we have perfect rest; but set thine eye or heart upon any other countenance, or on any earthly pleasure, thou shalt finde no rest in it; but quicquid est quo 〈◊〉〈◊〉 occurritur, whatsoever meets with wearines, the same thing in s tigationem vertitur, turneth to wearinesse; it wearieth us, if we fix our eyes but a while upon it.

2. Fropinquity or neern sse. Name any name of neernes (not that of Dominus and servus excepted) and there this love is: and that is a great priviledge of ours,* 1.937 that the Angels are not our Lords, but fellow servants.

2. But the name of friend is of greater propinquity. Our Saviour saith, I call you* 1.938 not servants but friends; and such a friend as (notwithstanding his glorious estate) made him not think scorn to be our friend, and in the pinch of our adversity did most of all shew his love to us. 〈◊〉〈◊〉. The name of brother is yet neerer: yet we see he vouchsafed to call us so. Go tell my brethren &c. And whereas naturally* 1.939 if there be many brethren, it qualifieth the affection of Parents, as Jacob loved Joseph more then all his children; here it is otherwise. Besides, brethren accord∣ing* 1.940 to the flesh are a means, that the inheritance continueth not whole. But this brother is so far from withholding any of the inheritance from us as that having two rights, he was content to part with one to entitle us with the same. 3. Besides this he is our father, Deut. 32. 6. and not as a father after the flesh, that begets* 1.941 them harly to a benefit, it may be to a curse. 4. He is an husband, married to us. Cant. a jealous God. 5. But yet further, there is one propinquity more; he was not neer enough, when the Apostle said, It behoved him in all things to be like us; but* 1.942 he took upon him our nature, the seed of Abraham: and that is to be like us indeed in all things, sinne onely excepted, which made us unlike to him; that there might be perfectus a mor, ubi perfect a similitudo, a perfect love where there is a per∣fect likenes.

3. The last motive is benefit. Set up a Crib and put provender in it, and the Oxe* 1.943 and the Asse will know you for it; so it is in the case of benefit between man and man: they that have more given or forgiven them are apt to love more. Love in∣creaseth and decreaseth according to benefits received. And this the Heathen man could confesse to be but justice, Hoc certe justitiae convenit, suam cuique reddere be∣nificio gratiam, certainly this is consonant to justice, to render thanks for every ones benefit. Now what benefits doth God confer, that we are facti et refecti made and renewed, is from his goodnesse; our own tables will instruct us how bountiful* 1.944 he is in serving up the creatures for our use; so promotion; riches honour, they come not from men, but from God: Ipse est qui inclinavit corda eorum, whatso∣ever benefit we receive from men, we are accountable to God for all. If then we are to love for every benefit, then are we not tied to love him, that dedit filium, gave his Son for a price, et spiritum, and his spirit for a pledge, et servat se tantum in praemium, and reserved himself onely for a crown or reward of the love we shall afford him. If we know not his crio, let the Oxe and the Asse reach us.

Now the proper signes of love are patience and obedience, which are also the proper effects of love, of which we shall speak afterwards. Others handle them more particularly, and distinguish them by six several signes.

1. The first is, if the heart be well affected towards God by often thinking of him for our Saviour tells us where our treasure is (or that which we love) there wil be our hearts also. By our hearts our love will be known; and by the thoughts of our heart* 1.945 we may know what we love, what we think of most. We have an example of this in Saint Mark. Our Saviour taught his disciples to beware of the leaven of the Pharisees; now because their thoughts ran upon bread which they had forgotten* 1.946

to take into the ship, they conceived that Christ warned them from bread: for if a mans minde be set upon any thing above other, he thinketh that is meant, when ought is spoken that may be taken that way. So then it is a signe of our love to God, when we think upon him.

Thoughts are of three sorts: 1. A deep thought. 2. A long thought. 3. A thought often repeated. Cogitatio profunda, continuata, crebra.

• 1. Profunda cogitatio. This deep thought was especially in those saints of God, when it was so deep, that in recounting the mercies of God, (the matter of their love) they seemed to be in an extasie.
• 2. Continuata cogitatio. As in secular matters, old age is continually thinking upon* 1.947 wealth, youth upon pastime, and the like: so if our thoughts be continued upon God, though they be not deep, yet they are a good signe of love.
• 3. When a man hath neither long nor deep thoughts, yet if his thoughts be crebrae, often though they be not extaticall nor continual, but with some intermission; they signifie that the love of God hath taken root in us.

2. A second signe is, if we esteem well of the pledges of that party to whom we seem to bear affection, if we account of those earnests which he hath left us, as King David; I love thy Law. When a man loves the very pledges that he leaves;* 1.948 as the Word, Sacraments, and prayer: as it is on the contrary an ill token to neglect them. It was accounted a great pledge of Gods favour to have primo-genituram; and* 1.949 Esau is called by the Apostle a profane person, or one that loved not God, for setting* 1.950 his love so upon his brothers pottage, to love his belly so much as to neglect the pledge of birthright and sell it.

3. When we earnestly desire the presence of him we love; for, as the Heathen said, ubi amor, ibi oculus, where the heart is, there will the eye be, and if we cannot see the party, yet if we have his picture, our eye will not be of it. Now because we walk here by faith, and not by sight, it is a sign of our love to God to desire his presence, and to behold him in his Ordinances, the Word and Sacraments, to behold his picture, as in all the creatures so especially in his servants, in whom his image is renewed. Davids delight was in those that excel'd in vertue.

4. Where there is love, we will readily forgo what is dear to us, to enjoy what we desire. Thus Esau did part with his right of primogeniture, the best thing he had, the pledge of Gods favour, for Jacobs pottage, Genesis 25. 30. so well did he love his belly. If we then can accept of any condition be it never so hard, which may set or keep us in Gods favour, it is a good signe we love him.

5. The fifth signe (as the former) falls into desiderium, which is a grief for Gods absence from us: for the desire of that we love not being accomplished turns to grief, and makes us break out into passion with the Prophet, When shall I come to* 1.951 appear before the presence of God? Saint Gregory saith, it is inauditus amor, a love unheard of, for a man to love one, and not to desire his company. So that he which desireth to live here and not to be dissolved (with the Apostle) hath* 1.952 no love. These are signes of that part of love which is called desiderium, desire, now follow the signes of that part of love which is, gaudium, joy.

1. The first is alacritas cheerfulnesse, in doing or suffering for the party we love, an especial signe of love; when a man hath gladnesse in his heart, no lesse joy for* 1.953 encrease of spirituall things, then the worldly man hath of a good harvest.* 1.954 When Jacob had served Laban seven yeers for Rachel, they seemed but a few dayes,* 1.955 for the love he had to her. If we can do thus in the service of God, it is a signe we love him. But if a man count Gods service a burden, and be weary of it, thinking one hour three which is spent in it, surely he hath no joy nor delight in God, and by consequence no love.

2. When the affection of love is truely setled; the Philosopher saith, Quod cupis habere, times perdere, cuicunque cupis conjungi, ab eo times separari, thou art afraid to lose that thou desirest to have, and art afraid to be severed from him that thou de∣sirest to be joyned with.

Now if a mans heart bear him witnesse, that he is fearful of sin as that which may separate him from God, it is a good signe of love. On the other side,

when with Pilate we have a good minde to save Christ, but fearing the disfavour of Caesar for so doing, he did it not, it is a signe of his want of true love to Christ. Timor occupat omnes affectiones, fear runs through all the affections; Pilates fear of offendig Caesar, shewed he loved his favour before Christs; for all the affections* 1.956 discover love. Demetrius the Silver-smith was afraid, that the craft he loved, for the benefit he reaped by it, should be put down, he raised a sedition, and so preferred his gain before the safety of the state, thereby discovering what he loved best.

3. It is much you would think that grief should be another signe of joy; but so it is in the case of Gods love, as fear of loosing his favour, so grief when we have lost the sense of it. If we be grieved when we perceive sensibly a defect of our former comfort and vigor of spirit in the love of God, it is a sign that we loved him. The young man in the Gospel, Luke 18. 23. was grieved to part with his possessions for Christ, which shewed that he loved them before Christ, though he professed to love Christ.

4 The next signe is a care and anxiety to recover it when we have lost it; not to give sleep to our eyes, nor slumber to our eye-lids, nor the temples of our heads to* 1.957 take any rest, until we be in statu quo: so did the spouse in the Canticles; the like care is in worldly men to obtain what they love, as in Balaam, Numbers 23. who loved the wages of unrighteousnesse, though God bid him not go, and himself said, verse 19. that God is not as man that he should repent, yet he would go and try again, whether God would let him curse Israel; so careful was he to get a reward.

5. Again, when a man resolves, though all the world forsake God, yet he will* 1.958 adhere to him, his liking is constant, goeth not with other mens. The Psalmist saith, and complaineth that men forsake Gods law, (but what followeth) Therefore I love thy commandments above gold and silver; whatsoever other men esteemed of it, yet his love was constant and firm.

6. If we can love him cum cruce. If our love be true, water cannot quench it. True* 1.959 love will abide tryal, the fire cannot consume it. It is not like false love, of which the Heathen man said, Falsus amor inde fugit, unde probatur, false love flyes from* 1.960 tryal. But the other will endure the losse of all. Love suffereth long, saith the Apostle, even to death. And as our Saviour saith, Greater love then this* 1.961 hath no man.

And now a little for the sixth rule, as in the former. As we must love God our selves, so must we also be desirous to draw others to this love; and in this there is a difference between amor mercenarius and gratuitus: for in the first a man is loth that another should love that he loveth, lest he be restrained in his liberty of enjoy∣ing; and hence proceeds jealousie; but in the other, we wish not our own good onely, but the good of him we love. In the one, quo quis vult bonum suum, whereby a man seeks his own good, the fewer that partake, the better he thinks it is; but in the other, quo quis vult bonum alterius, whereby he seeks the good of another, the more that partake, the better it is: for Deus omnibus communis, cuique totus, God, who is common to all, is wholly possessed of every one. Therefore the Prophet was* 1.962 of this minde, and was desirous to draw all to the love of God: and on the other side, his zeal was so great, that he hated all them that hated God, and that with a perfect hatred: and in another place, who will rise with me against the wicked, or who will take my part against the evil doers? This argued the perfection of his love to God, as he would rise against them himself, so he laboured that others would joyn with him.

CHAP. XIII.

The proper effects of love. 1. Obedience. 2. Patience. How obedience arises from the love of God. It brings glory to God two wayes. Is better then sacrifice in four re∣spects. Reasons why we should obaudire Deo. There be three speakers. 1. God, who speaks, 1. by his word, 2. by his works. 2. The world. 3. Our selves. These do obloqui gainsay what God sayes. The measure and quality of Obedience. Of Dis∣obedience, that it is a great sin. The degrees of it. 1. Neglect. 2. Contempt. Motives to obedience. Signes of obedience.

Of Obedience.

THe two principal signes and proper effects of love, are (as we said before) Obedience, and Patience.

There is a saying of S. Gregory, Probatio dilectionis, exhibitio operis, we shew our [ 1] love by its work; and it is a true signe indeed of love, when it is operative, when it worketh. For the will being enflamed with love, and having predominance over all the powers and parts of body and minde, necessary it is that wheresoever desire taketh hold in the will, it must elicere motum, produce some action. As if a man be given to love wine, his love kindleth a desire in him to have it, and desire doth elicere mo∣tum, that he may work and earn so much money as will obtain it. So is it in love. Our Saviour saith, if you love me keep my commandments. And S. John saith, that* 1.963 if a man obey not, he is so far from the love, that he hath not the knowledge of God,* 1.964 if S. Peter love, Christ he must feed his sheep.

We must know, that where the parties are equal between whom love and mutual affection is, there love is called amicitia: but where one party is superiour, then they are not properly called friends, but this love in the inferiour is called observantia, the natural act whereof is obedience; for though a Prince will in speech or writing vouchsafe to call his inferiours, friends; yet are they but subjects. And so though* 1.965 our Saviour was pleased to stile his Disciples and Apostles friends, yea and by neerest* 1.966 names of consanguinity, brethren, &c. yet S. Paul and the other Apostles presumed* 1.967 * 1.968 not upon these titles, but acknowledged this observantia, and in the beginning of* 1.969 their epistles and writings stiled themselves servants of Jesus Christ. And S. Paul* 1.970 shewing that this is infallible, saith, Know ye not to whom ye yield your selves ser∣vants* 1.971 to obey, his servants ye are whom ye obey?

In the first petition of the Lords prayer we desire that Gods name may be glorifi∣ed. God being a King and bearing rule over us, how can this kingdome and rule be established better then by fulfulfilling his commands, and obeying him as the Angels do in heaven? For in regard of the glory which God hath by our o∣bedience, Gods name is hallowed or glorified. And therefore from the begin∣ning in Paradise God commanded obedience to Adam in that estate, that he* 1.972 should not eat of the tree of knowledge; that in obedience to that precept his glory might be shewed.

Now by our obedience we bring glory to God two wayes. 1. Directly by our selves, as Psalm 50. 15. Call upon me in the time of trouble, I will deliver thee, and thou shalt glorifie me. 2. When we give occasion to stir up others to glorifie him; therefore God is not content with the former, but saith further, Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven. Matthew 5. 16. Thus God is glorified by our saith, whereupon follows our first justification before God, but then there must be a second justification also, viz. before men and the world, by our good works, whereby God is glorified by others; and so God will have glory of us, both imme∣diately by our selves, and mediately by others. Saint Augustine saith, that no∣thing makes men good or evil, but good or evill love, and that Amor male in∣slammans, & timor male humilians, that love which inflames, but not aright; and that fear which humbles but not aright, are the causes of all evill in the world. And our love is never true, but inter similes, among men of like

conditions: therefore there must be between God and us recipocally, idem velle, & idem nolle, to will and nill the same. And this is true obedience, when our will is moved by his, and when we yield to his will, as the principal mover; for where there are two wills the inferiour must be proportioned to the superiour, or both to a third: now there is no reason that Gods will should be proportioned to ours, or to any others (he having none above him) and a straight line must not be subjected to a crooked piece of timber; now our wills are crooked, but Gods is straight.

Now the excellency and necessity of obedience is seen by this. That whereas God had ordained sacrifice as an especial part of religion, yet he prefers obedience before it. To obey is better then sacrifice, saith Samuel to Saul, and that in these respects.* 1.973

1. He that desires to offer an acceptable thing, must offer that which is his own rather then anothers, because it is dearer to him. And in obedience we offer propriam voluntatem, our own will, and in sacrifice carnem alienam, the flesh of beasts, no∣thing of our own.

2. Again, the better the thing is which is offered, the better it is accepted; but that which is offered in obedience, is better then that in sacrifice, because in the first a living thing is offered, and the beast cannot be offered till it be dead; besides in sacrifice it is but a brute beast which is offered, but in obedience a reasonable soul, and therefore* 1.974 the more acceptable.

3. The more we offer the more acceptable is the offering, and nothing can be added to the offering of obedience. In sacrifice part of our fruit is offered, but by obedience we offer both fruit and tree and all, we give our selves. One well saith, Obedientia non potest plus dare quam dedit: dedit enim se, obedience can give no more then it hath given, for it hath given a mans self.

4. Lastly, the longer of continuance that which is offered is, the better it is; but a sacrifice is but an hours work, while the fire is kindled, and the beast consumed to ashes; now when by obedience we offer our selves unto God, it is a continual sacri∣fice, a perpetual mortifying of our will, our reason, and all our members. Obedientia est juge sacrificium, obedience is a continuall sacrifice. Therefore it is plain, that obe∣dience is better then sacrifice, not that sacrifice should be neglected or contemned, for contemned it is not when a better is preferred. God saith to the Prophet, I spake not to your Fathers, nor commanded them in the day that I brought them out of Egypt concerning burnt-offerings or sacrifices. But this thing I commanded them, saying, Obey my voice. That is, I denied not the one, but preferred the other, be∣cause* 1.975 it was better.

The excellency of obedience appeareth further in this: that whereas things in themselves may be neither good nor bad, yet obedience hath power to make evil good, and good evil, either by observation or contempt. For had not God forbid∣den Adam to eat the fruit, the eating of it in it self had been neither good nor bad: but we see his disobedience made it evil. Another example we have in Scripture. A Prophet comes to his neighbour in the word of the Lord, and said, Smite me, and* 1.976 the man refused to smite him, knowing it was unlawsul. Then said the Prophet to him, Because thou hast not obeyed the voice of the Lord, Behold, assoon as thou art departed from me, a lion shall slay thee; and assoon as he was departed from him, a lion found him and slew him for his disobedience.

The great necessity of obedience is in the example of our Saviour, in his dilemma, O my Father, if it be possible [let me not obey] but let this cup passe from me, [if it* 1.977 be not possible] neverthelesse, not as I will, but as thou wilt. And one of these must needs be done, either mori, or non obedire, to die or not to obey, and elegit potius mori quam non obedire, he chose rather to die then not to obey, whereby he intimated, that obedience is more necessarie then life it self: and this his obedience recovered the world from eternal destruction, as the obedience of the saints preserves it from tem∣poral; for it is the small number of obedient persons that are columne mundi, the pil∣lars of the world, which otherwise would not stand.

And here then by the second rule, obedience is commanded in general, not as it is the execution of every particular command, but as it respects the intent of the Com∣mander: all the commandments are the materiale, or matter of our obedience, but intuitus voluntatis divinae, the looking up to Gods will as the motive, is the formale, or form of this vertue, which distinguishes it from other vertues and duties com∣manded,

when a man hath an earnest endeavour and will to satisfie and fulfil whatso∣ever is prescribed. And it is 1. unperfect inchoata: or 2. perfect, perfecta. The first ariseth from fear of punishment onely, as in Saul, 1 Samuel 15. 24. the other from filial fear, as in Abrahams, Genesis 22. 12.

1. Obedience is a compound of ob, and audio, and imports to hear and obey, and that before all others; and in compositis et copulativis oportet vtrumque fiere, non suf∣ficit alterum, in compounds one will not serve, we must have both. We will take the simple first, audire, to heare, and then the compound, obaudire. First, audire for au∣dire and sequi to heare and follow, are Gods words for obedience. The Fathers in the Greek Church call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Latines obaudire, both imply hearing and following.

1. For hearing it is good reason to heare God, if it be but in this respect onely, Quia nos audit, because he heares us, when we cry de prosundis; but there is ano∣ther reason, and that is, because we can have no better guide to follow or counsellor to heare. It is safe to follow Lot out of Sodom, and Noah into the Ark. If we follow not them that can can lead and direct us we shall be punished with false guides and counsellors; there was never any heretick but had some followers. Qui xoluns regi a pastore incidunt in lupos. They that will not follow the shepherd to the pasture, either are a prey to the wolfe, or shall be led by the butcher to the shambles.

Many are loth to heare, because they would not follow, they will devise and invent new wayes, and be leaders themselves, that they may be heard and followed; but malus assecla ratio pejor voluntas, our own reason is an ill lac∣quey, our will a worse; our reason is blinde, and our will a tyrant, before it be subdued by grace; therefore we must be content to be led, and to receive rules from God.

2. And as we must heare with the eare, so with the heart too. Auditus est sensus disciplinae: we are perhaps content to heare, but that is not all that is requi∣red. Quod cor non facit, non fit. The eares without the heart are but like Idoll ears, that heare nothing, aures aequivocae. There is praeputium, and this foreskin must be taken away, else we have but uncircumcised eares, Jer. 6. 10.

We use to say, that such an one will not heare good counsel, that is, will not follow it: for though he will not stop his eares, yet if his heart be not bent to follow it, his hearing is to no purpose; for as the heathen man said, mens videt non oculus, it is not the eye, but the minde that seeth; so its not the eare, but the heart that heareth. To shew the truth of this, lest men should think obedience con∣sists onely in hearing, God used to put an et, a copulative after it, as audiant, et custolient, et ambulent, et faciant &c. they shall heare and keep, hear and walk, hear and do &c. There is an apt similitude of a fishhook, cum capit ca∣pitur, et tum capitur, cum attrahitur, when it taketh, it is taken, and it is taken, when it is drawn to us; and it is a signe that our hearing stick to us, when we hear to obey.

2. As we must audire, so also obandire, heare and follow him before and against all others, this is implyed in the preposition [ob.] As there is a saying, loqui, and ob∣loqui a gainsaying; so there is an hearing, and a hearing against, audire and obedire. There is never a hearing of God, but even when he speaketh there will be an obloquu∣tor, one that speaks against what he speaks.

There are three speakers

• Deus.
• Homo.
• Mundus.

1. Deus. God is a speaker, by his word, and his works. 1. By his word. O that God would speak, saith Zophar to Job. And speak Lord, for thy servant hear∣eth, saith Samuel. Hear O my people (saith God himself) and I will speak. They* 1.978 * 1.979 that will not heare him (to obey) when he speaketh in mercy, shall heare him* 1.980 speak in his wrath. And he continually speaks to us now by the Church and her pastors, as he did in former ages by his Prophets and Apostles.

2. By his works every man may see and behold them; And therefore Elihu* 1.981 bids Job stand still, and consider the wonderous works of God. Theres none of

them but are as so many speakers to us. The Heavens declare the glory of God,* 1.982 and the firmament sheweth his handy work. One day telleth another, and one night certifieth another. There is neither speech nor language but their voices are heard among them. No nation but may understand that God speaks to them by these works.

2. The other two speakers which gainsay what God speaks, are the world, and our selves; here we must obaudire to what God sayes, contrary to what the world sayes to us, and to what we speak to our selves. 1. For the world it ha∣ted* 1.983 Christ, and so it is like to speak no good of him, or his wayes: now as* 1.984 Enoch walked with God, so must wee; for God and the world cannot walk to∣gether.

Can two go together, saith the Prophet, unlesse they be agreed? The world can∣not* 1.985 walk with Christ, because it hateth him: Enoch therefore forsook the com∣pany of the world, and chose to walk with God alone, and so was translated, so must we, whatsoever evil counsel we heare, whether from prophane men, or o∣thers, if they be gain-sayers, if they do obloqui, we must obaudire, heare God a∣gainst them. The King had a Michaiah to speak the truth to him from God, so had* 1.986 he a Zedekiah, who spake against it: so when we preach the truth, there are o∣thers which preach placentia, that will tell men id quod volunt sanctum est, that what∣soever they like is the best, that will loose, let others binde as fast as they can; these we must take heed of hearkening to, we must not frame ourselves to the world,* 1.987 whether to the old world, as they that would burne incense to the Queen of heaven, because they and their fathers had done so before; or to this present world, as the people who would needs have a king, before Gods time, because they would be* 1.988 like other nations.

2. The other speaker, that doth obloqui, speak against what God sayes, is our selves, for we are at as great odds with God as the world is. The wisdom of* 1.989 the flesh is enmity with God; there is in us a desire to follow our own spirit and,* 1.990 as the wise man saith, every way of a man is right in his own eyes: and this way* 1.991 we are not to follow, but God speaks cleane contrary to this, Revertatur quis que a* 1.992 via sua; return ye every man from his own way, for thats a wrong way: we have* 1.993 Gods own testimony, that mans thoughts are naught, and exceeding naught, and therefore we are like to finde little good by this oblocutor. These thoughts and lusts do militari 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 war against the soul; and above all, it is a great punishment from* 1.994 God to give men up to follow their own lusts. The Isralites lusted for quailes which God gave them, but withal his wrath fell upon them, and when they refused to heare* 1.995 his voice, in his anger he gave them up to their own desires. This is the punish∣ment* 1.996 for the greatest offenders. The Heathen Idolaters were punisht by being gi∣ven up to follow their own lusts. It is a great punishment to be delivered over to Sathan, yet this may be for ones good, that the soul may be saved, as 1 Cor. 5. 5.* 1.997 but to be deli ered up to the desires of our own hearts is far greater, 2 Cor. 2. 8. Therefore Moses when God appointed him an office very plausible and desireable by men, to be a Magistrate, he being suspicious of himself, left his heart, which did not obloqui, should beguile him, denied it fower times. and would not take it upon him, till God was very angry; for true obedience hath no∣thing de suo, of its own, but totum de alieno, all from another, it is a continual gainsayer of it self.

3. Some will joyn these two together; they will heare God and then call a con∣ference, and heare what flesh and blood can say, and they will sit judges between both. This was not Saint Paules practise, when God called him to preach, he con∣sulted* 1.998 not with flesh and blood. Our affections are like lyme, hottest when they should be coldest, as in water, and e contra, we are suspicious and wary, when we come to hear God, though we ought to be then most secure, as if he were persona mala fidei, one not to be trusted; we fear most, when we need not fear, we are afraid in hearing the minister of God, and marvellous carefull in examining all cir∣cumstances, when they exhort to any thing that agrees not with our worldly in∣terests, lest haply we should be seduced: but in hearing the world, and our own hearts, where most peril is, we are most secure and carelesse. Hence it is that we yeeld partial obedience to God, onely in what we like, or in what crosses not our carnal

ends and desires, which Bernard calls deliratam obedientiam, a nice obedience. To sit an hour and heare a sermon, and receive the sacrament, and such outward perfor∣mances, we see no harm in them, but in those things which the world or our own hearts do obloqui speak against, we are ready to yeeld and hearken to them, and to say with Cushai, though he had been David servant and subject before, yet now whomsoever this people shall choose, his will I be, and him will I serve; we will hearken to God for a time, but so as we will follow the world and our desires, when they contradict what God requires; this we must specially take heed of, we must so obey God, as to gainsay his gainsayers; our obedience must be sincere without mixture, we cannot serve God and Mammon.

The last thing commanded is the measure and quality of this obedience. It must be ready and willing, a, Saint Bernard saith, though contra voluntatem, yet ex vo∣luntate, cheerefully. Saint Paul commends the Romanes, that they obeyed from* 1.999 the heart: and therefore Saint Gregory saith, Obedientia non servili metu sed chari∣tatis* 1.1000 affecta servanda est non timore poenae, sed amore dei, obedience is to be perfor∣med not with servile feare, but the affection of love, not for feare of punishment, but for the love of God: for there is Obedientia coacta, a constrained obedience.* 1.1001 The people were content to be obedient, yet grumbled at the Burden of the Lord. But what saith God? For this obedience he would forsake them, he would punish them, and the Burden of the Lord should be no more in their mouthes: for Amor erubescit nomine difficultatis, love blushes at the name of difficulty. And Saint Bernard saith in Gods case, non attendit verus obediens quale sit quod praecipieur* 1.1002 hoe solo contentus quia praecipitur, A true obedient man regards not what kinde of thing is commanded, being content with this onely, that it is commanded. The disciples upon Christs preaching upon the Sacrament said, Durus est hic sermo, this* 1.1003 is a hard saying. There is an obedience in the Devils, they came out of the pos∣sessed,* 1.1004 but with great reluctancy and grudging. So they that obey not cheerefully, shew what that kinde of obedience is like. That which is durus sermo to others, and a burden, the Psalmist counted sweeter then the honey combe, Psalm 119. Now Gods ayme and scope in this point is, that we performe our obedience to his commands, though they be hard, it must not be like that of Sauls, we must not spare it in the great, and performe it in the least; if we do, our sacri∣fice* 1.1005 will not be accepted: for he spared the best and fattest of the cattell, and offered the worst in sacrifice.

The thing forbidden, as opposite to obedience, is disobedience; the nature of which sinne we may conceive, if we consider what it is compared to, and behold it in the effects which it produces.

1. It is compared to the sinne of witchcraft, or the sinne of divination, as it is in the Hebrew; and to the abomination of the Teraphim, as it is in the Hebrew; or iniquity and idolatrie, as we read it. 1. To witchcraft or the sinne of divination, because as men forsake God, when they seek to witches and diviners, so men re∣nounce God by disobedience, and hearken to Sathans instruments, the world, and their own corrupt hearts: and likewise as witches do not alwayes give true and certain answers, but often deceive those that trust to them; so disobedience to God deceives men in their hopes of worldly things, which they think to gain by not hearkening to God, as in this example of Saul, he disobeyed God out of feare of the people, lest they should have deprived him of his kingdom, which he thought to establish by pleasing the people, when as his disobedience like a witch deceived him, for thereby he lost his kingdom: because thou hast cast away the word of the Lord, therefore the Lord hath cast off thee from being king, saith Samuel.

2. To the abomination of the Teraphim, which were images or idols, like the dii Penates, the houshold Gods of the Romans. These they set up in the secret* 1.1006 corners of their houses, and worshipped in private, though in the temple they pretended to worship none but God; so men prosesse Obedience to God in the Church in the sight of men, but in their domestick and worldly affaires, they obey mammon, and follow their own hearts, disobeying God.

2. Consider it in the effects, which are all the curses of God denounced against the disobedient. His curse whose maledicere is malefacere, as his benedicere is bene∣facere

(for his curse and his blessing are effectuall and operative) is due especially to the sinne of disobedience: for it is a thing most reprochful to God, for any to account his commandments hard and unjust, as all disobedient persons do, as the* 1.1007 evil servant, that said of his Master. I knew thou wast a hard man, reaping where thou sowest not. A signe of Gods curse is the Rainbow, which not onely minds us of the covenant, but also of the general deluge, whereby God punished the disobedience* 1.1008 of the old world; but especially death, that passeth upon all, is properly ascribed by the Apostle to this sinne of disobedience. And as Saint Bernard observes our daily experience tells us as much, for Quotidie experimur, quotidie enim morimur, we finde it true every day, because we die daily. Besides, as God observes a pro∣portion in his punishments, so here in this sinne; by that wherein we sinne, by that* 1.1009 we are punished: for as we withdraw our obedience from God so the creatures withdraw their obedience from us; neither are we punished onely by disobedience without us for this sinne, but also by disobedience with in us: the two Laws of the members, and of the minde, are opposite, our affections will not be subject to reason, because we disobey our Creator. Thus we see the nature of disobedience in general.

Now for the kinds in particular, we know, that disobedience is compared to a* 1.1010 path in which we are to walk, not turning to the right hand, or to the left, so that* 1.1011 there is a right hand way, and a way to the left hand. The heart of a wiseman is* 1.1012 on his right hand, but the heart of a fool is on his left hand. From which places the Fathers make two kindes of disobedience, by turning to the right hand and to the left, which they expound thus.

1. There is Probabilis inobedientia, a disobedience not without some probable pretence, as was Sauls sinne at Gilgal, his answer seemed reasonable, but that we must not make our own reason but Gods revealed will the rule of our obe∣dience.

This is turning to the right, and to this kinde belong those opposites, of which we spoke, when we hearken to the voice of our own hearts, or of the world, or would mix them and joyne them with God, All these lead ad dextram to the right hand.

2. There is a lest hand way, whereto they turn, that have no probability of rea∣son, or colour for their sinne, such as the Apostle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wicked and ab∣surd* 1.1013 and unreasonable men, whose course of life is without any excuse, who sinne willfully and presumptuously against the cleare will of God, and dictate of their con∣sciences. And as disobedience is here forbidden, so when men obey, but not readily, not without murmurings and disputings. Murmuring was alwayes the fault of the* 1.1014 Israelits, they would make dialogues with God and and ask the reason of every thing why this rather then that, and why now rather then at another time; such men Luther calls the sect of the Queristae, they will go with a why in in∣sinitum.

This also must be avoyded; to which we may adde the fault of those that excuse their disobedience, Luc. 14. 18. The Angels yeeld no reasons why they should not* 1.1015 obey, do not murmur, or excuse but obey readily.

Now for the degrees of Disobedience.

Disobedience hath two degrees. 1. Neglect. 2 Contempt.

• 1. Neglect is defined to be animae torpor, quo quis minus diligens est in exequendo* 1.1016 quod exequi debet, a dulnes of the minde, which makes a man lesse diligent in doing that he should; and this was the fault of him that came without his wedding garment.* 1.1017
• 2. Contempt is the extremity of disobedience. And this God threatens with a severe punishment. If you shall despise my statutes, or if your soul abhor my judge∣ments,* 1.1018 &c. I will appoint over you terrour, consumption, &c. and I will set my face against you, saith God. S. Augustine saith of both these, Neglectus ubique culpa∣bilis, contemptus ubique damnabilis, neglect is blameable, but contempt damnable.

The means to compasse this vertue, or rather the motives to stir us up to obe∣dience are diverse.* 1.1019

1. The first is, the obedience that hath been exhibited to God from time to time* 1.1020 by his Saints. As Moses had fair proffers and liklyhoods of preferment, yet rather chose to suffer affliction, then to disobey God. Joseph in the eye of the world might

be thought to have risen to great preferment by obeying his Mistris voice, but you see what rocks he was willing to cast himself upon, rather then to disobey his God,* 1.1021 or hearken to the oblocutor. Our Saviour though he were the Son of God, yet was subject to his parents, and not onely so, but became obedient to God even to death.* 1.1022 S. Bernard asks the question, Who were they that the Son of God should be subject to them? Faber & foemina, a Carpenter and a woman; and he though God, or rather as Christ, God and man, was subject. I hough he were the Son of God, yet he learn∣ed obedience by his sufferings, Heb. 5. 8. and indeed by the obedience of the crosse, he recovered the world. And if any shall except and say, they cannot imitate the Son of God or the Saints, let him consider in the next place.

2. The example of al the creatures, in whom there would be no disorder, were it* 1.1023 not for man. The windes and sea obeyed Christ: the sun standing still at the prayer of* 1.1024 Joshua: the fire not consuming the three children: and the lyons not devouring Da∣niel;* 1.1025 all go against their natures, to yeeld obedience to God. So that they are not one∣ly audientes, attentive, but obedientes verbo divino, obedient to Gods word: which is true and perfect obedience, to obey even contrary to our own nature.

3 Another motive, is if we consider how obedient our nature is to the contraries of what God commands, and follow that: natural reason saith, where there is one duty there are two extreams at the least. And therefore the obedience we shew to sin is multiplicior then that we exhibit to God. It is truely said of the Heathen, that negligentia plus laborat quam diligentia, idlenesse is more toilsome then imployment. And so we may say of the adulterer, he laboureth more then the chast, and the cove∣tous more then the contented man.

4. Lastly, the reward may be a means to stirr us up to obedience. We know nothing is more prevalent then it. Its true there is such equity in Gods commands, that we should obey them without reward; yet there is such reward annexed to our obedi∣ence, that if there were lesse equity and more difficulty in them, yet they ought to* 1.1026 be kept in regard of the reward. One saith, nutriunt praemiorum exempla virtutes, examples of rewards cherish vertue. If a thing commanded were not equal, yet we stick not at that, so a reward be proposed. And we see that Abrahams obedience had a great reward; I am, saith God, thy exceeding great reward: Merces magna nimis,* 1.1027 as some Fathers say; so great is the reward of obedience, that one of the Fathers saith, that the Saints seeing how great it is repent, that they had performed no greater obedience on earth, and wish themselves on earth again, that they might perform more exact obedience.

The signes of well hearing and obeying are these.

1. In audire. The joy we have in profiting, and the grief of not benefitting at our hearing; as also our care to resort where we should hear, and to apply what we hear to our selves in particular, are signes of our good or ill disposition to this duty.

2. In obedire. If we not onely obey that part of Gods law, to the observance whereof 1. we are tyed by the Princes law, but those also which the Princes law takes no hold of, though we observe them not: where there is onely vis directiva, not correctiva, a directive, but no coercive power: or when Gods laws and mans con∣cur not, if we obey as well as when they concur, then is our obedience free and volun∣tary out of conscience, not by constraint. This is a good signe of obedience.

2. And secondly, when Gods commands and the desires of our own nature stand in competition, as when God commands Abraham to offer his son, and nature for∣bade him. As also in the world, when it and the fashion take one side, and Gods com∣mandments another. If in these cases God have the victory, and the world and the flesh go down, it is another good signe, that we are in a true way of obedience. The tryal is best found upon the parting, as when two walk together, you cannot know whose the spaniel is till they part, but when they part, we know who was his Ma∣ster, and whom he followed before they parted.

The sixth rule for procuring obedience in others is, done per edificationem, as the* 1.1028 Apostle speaks, by edifying one another, and by avoyding that which they call scan∣dalum, let no man put a stumbling block, or an occasion to fall in his brothers way.

CHAP. XIIII.

Of patience. How it arises from Love of God. The necessity and excellency of patience. Afflictions are either corrections, or tryals. Reasons of patience in both. Of counter∣feit patience in Hereticks and others. Stupidity no true patience. Cause thereof. Of fainting under the crosse. Means of patience. Signes of patience. Of working patience in others.

THe second principal signe or property of Love is Patience, and it might be com∣prehended under obedience; for they use to call it, obedientiam crucis. It is a fruit* 1.1029 of Love, charitas patiens est, saith the Apostle: for if it be active, it produces obe∣dience, if passive patience. The Heathen man hath a strange speech to this purpose: Non amo quenquam, nisi offendat, I love no man, but he that offends me; the reason is, because bearing and sorbearing is an argument of love, he that loveth will bear much, if not, he loveth not. Qui desinit sustinere desinit amare, saith S. Augustine, leave of to forbear, and leave of to love: and S. Gregory, Patientia vera ipsum amat, quem portat,* 1.1030 true patience loves him who is a burden to him.

In respect of our selves being natural, nothing can be trulier said, then durum pati, It goeth against flesh and blood to suffer; and the object of patience is evil. But the spiritual man glories in tribulation, knowing that tribulation worketh patience; and why? because patience worketh experience, and that hope. So that patience never* 1.1031 bears evil propter se, sed propter mag is bonum, for it self, but for a greater good. The evil we suffer by it will be recompensed with the greater good. Labour is durum, a hard thing, and ease good, but if a better thing (as learning) may be attained by the privation of that good, we will take pains and endure labour. So the suffering of want, trouble, and the like, conducing to a greater good, puts a will into us to endure them. Ardor desideriorum, saith S. Gregory, facit tolerantiam laborum, the earnest∣nesse of our desires causeth us to endure labor. This greater good is the glory of God; and that as we said of obedience, both directly by our selves, when we glorifie him, by our sufferings, and also by others, who take occasion by our patience in suffering to glorify God. Though the Devil afflicted Job with sundry crosses, yet he continued firm and endured them patiently, and by his servants patience was God glorified even over the Devil: God triumphs over the Devil by the patience of Job. 〈◊〉〈◊〉 thou not, saith* 1.1032 God, my servant Job, that there is none like him in the earth, &c. Beatus Job quot voces patientiae in laudem Dei percussus reddidit, quasi tot in adversarii pectore jacula intorsit, et acriora multa quam sustinuit, inflixit, blessed Job by his often expressions of patience to the honour of God in his afflictions, castas it were so many darts into the bosome of his adversary, and inflicted much more upon him, then he endured himself.

The Author to the Hebrews tells us, that we need this vertue, and our Saviour* 1.1033 gives us the reason. We cannot possesse our souls without it. How? Thus; if any crosse befall us, either it is too great for us to bear, and so we fall into exceeding great world∣ly sorrow, which worketh death, as it hapned with Achitophel, a wise man: or else* 1.1034 without this gift of patience we set our selves against that partie in passion, that we* 1.1035 conceive did offer us the injury, and so fall to hatred, and then to injurious dealing, or if it be from Gods hand, to murmuring and impatient reoining, and so loose your souls. But if with patience we bear the afflictions of this life, and thereby overcome the last enemy which is death, 1 Corinthians 15. 26. then we are sure to save our souls. In consideration whereof, as we said, that in the Christian structure faith was fundamentum the foundation of all vertues, so patience is tectum the roof or covering of all vertues to keep and defend them from the storms of afflictions; without which storms would beat, and rain would descend into the building and rot it.

And this may well be warranted by that of our Saviour in the Gospel, where he saith (describing the spirituall harvest) that they brought forth fruit with* 1.1036 patience. The fruit is after the bud and blossome, the fruit must come through both. But more plainly in the Apostle; that therefore patience must have her* 1.1037 perfect work, that we may be perfect and want nothing, and the building

be consummate. And S. Paul joyns faith the foundation, and patience the roof to∣gether.* 1.1038 To you it is given not onely to believe, but also to suffer; and in another* 1.1039 place, in side & patientia, by faith and patience we inherit the promise, the first and last, the beginning and the ending. So that when we have this vertue, and the roof be covered, we may have good cause to rejoyce, as S. Paul did. He rejoyced in pa∣tience,* 1.1040 in suffering infirmities, reproaches, necessities, persecutions, distresses, for Christs sake. And patience working experience, he then had spem solidiorem more* 1.1041 solid hope, and thence grew so valiant, as to throw down gantlet, and chalenge any* 1.1042 thing that could separate him from the love of God, and beginneth with the least* 1.1043 first, as tribulations, ascending to the most potent, as death, Angels, principa∣lities, &c.

Patience is distinguished according to the object, which is affliction, and that is of two sorts: for it is either for punishment, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or for tryal called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; there must be patience in both: and the reason is, for that in every Law there is a directive and a corrective force, if one misse, the other will take hold. Aut faciendum quod oportet, aut patiendum quod oportet, either we must do, or suffer what we should; we must be either active or passive.

1. We submit our selves to the corrective force in respect of our deserts, know∣ing* 1.1044 the Law to be just, for two reasons, both which are mentioned by S. Peter, It is the will of God; of his secret will we cannot enquire the cause, but when he hath revealed the reasons, we may be bold to take notice of them for confirmation of our faith. 1. The first is, He will have all the world know, that sin shall not be un∣punished. This is plain. The waters of Meribah cost Moses his life, his wavering, because the waters came not at the first, was his forfeiture of entring into the land of promise, Numbers 20. 12. Many more instances might be brought, but they are all obscured by Christs punishment for our sins, which may inform us how highly sin displeases God. And although the main punishment fell on the Son of God, and this Passio Christi, this suffering of Christ was the greatest signe of the love of God to us, yet he loves us not so as to exempt us from all punishment, there must be a visitation for his Church. It is a great part of that league and cove∣nant made long since, that though his mercy shall not be withdrawn from us, yet if we forsake his Law, he will visit our trespasses with the rod, &c. this is a signe of his love too, as well as his punishing the Son for us; therefore we must still be subject to his fatherly correction, though his children and servants. Judgement must begin at the house of God, saith S. Peter. But he will punish the* 1.1045 wicked more grievously; for as our Saviour speaks, If this be done in me that* 1.1046 am a green tree, what shall become of the dry? If I bring evil upon mine own* 1.1047 city, where my Name is called upon, (saith God) shall you go unpunished? And* 1.1048 it is certain, that the Lord chasteneth and scourgeth every Son whom he receiveth, and as many as he loveth he rebuketh and chasteneth. S. Augustine saith, Si huc non tibi magis malum videtur exhaeredari, quam non castigari, hoc elige, If to be disinherited seem not to thee to be a greater evil then not to be chastised, choose that.

2. As the first was a reason of the declaration of Gods justice, so this second is* 1.1049 for our own benefit. Vexatio dat intellectum, trouble brings understanding. It was good for David that he had been afflicted, many men cannot be without it. S. Aug. saith, that when he followed this world by pleasures with a full stream, a pain in his* 1.1050 breast, pectoris dolor, was the first means of his recalling. S. Pauls unhorsing and* 1.1051 smiting blinde was his initiation to God. Sepiam vias tuas, saith God, I will hedge* 1.1052 up thy wayes with thorns; If thou wilt go out of the way the thorns shall prick thee, and keep thee in. Nazianzen reporteth of S. Basil, that being subject to in∣firmities and sicknesse, he petitioned God for recovery of his health, and when he had obtained it, he remembred that he had left out a condition, that lest he should grow proud, God would by afflictions put him in minde by sicknesse again, which he did as the same Father reports. Thus in these two respects its necessary we bear cor∣rection with patience.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The tryal is of two sorts. 1. There is either, Delatio boni a defer∣ring of good, touched before in hope, which ever hath rationem mali, a shew of evill. Hope deferred maketh the heart sicke; the bearing of it is called,* 1.1053

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, longanimity; though it tarry, wait for it, because it will surely come, saith the Prophet. Wait patiently for the Lord will come, saith the Psalmist. This is the* 1.1054 onely patience which is in God, who waits ut misereatur nostri, that he may have* 1.1055 mercy on us; for as S. Augustine saith, Dominus patitur neglectus, patitur contemptus, patitur negatus; the Lord, though we neglect, despise, deny him, yet still bears with us; with what patience then should we wait upon him, and not to make this conclusion by infidelity, Because that we wait for is long in coming, therefore it will never come: or to say with them in Saint Peter, Where is the promise of his* 1.1056 coming?

2. The second tryal indeed is the bearing of some real affliction, not for sin, as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but for righteousnesse sake. To whom more is given, of him more shall be required. The Devil shall have a larger liberty to tempt him. The Philosopher saith* 1.1057 very well, Deus non habet amorem maternum erga filios, sed paternum, that is, he will not dandle his children in his lap, and rock them as a mother, but put them to tryal as a father. And he tryes them by this, if they will rather pati malum, quam facere, suffer evil then do evil; or as S. Augustine saith, utrum velint malum non patiendo facere, or non faciendo pati, whether they will rather do evil without suffering, or suffer evil without doing any. And this is as S. Peter saith, That the tryal of* 1.1058 our faith may be more precious in the sight of God then gold. And the reasons are four.

• 1. Because we commonly see, that res prosperae are mare mortuum, the dead sea,* 1.1059 or the lake Asphaltites in Judea, where Sodom and Gomorrah stood, that corrupteth* 1.1060 all that is put into it. Noverca virtutis prosperitas, prosperity is the stepmother of vertue, saith one. And Seneca, Ipsa foelicitas nisi temperetur premit, felicity it self, if it be not qualified, is a pressure. We settle upon our lees, if we be not poured out from vessel to vessel; standing water putrifies; armour not used contracts rust; a full body ill humours; unfallowed ground brings forth weeds; but by exercise our graces grow bright, the stirring them up makes them burn, which else would die in us.
• 2. The second is, that as the Apostle saith, there may be a conformity between Christ and us, Romans 8. 29. Christ hath his inheritance in heaven by two rights; one as he is the first begotten son of God, and the other by his obedience. Ye see he saith of himself, Ought not Christ to have suffered these things, and so to have* 1.1061 entred into heaven? Now in respect of the first we can have no conformity with* 1.1062 him, but the right we must claim by is the other, which is suffering; and if we claim the inheritance by Christ, we must have it by his title, viz. by suffering. In mans Law it is a principle, that inheritance which descends from one to another, must be held by no other title, then by that, which he that was formerly possessed of it, held it by. And therfore the Apostle pleads, that through much tribulat on we must enter into* 1.1063 the kingdom of God. This is the tenure, and lest any should think himself exemp∣ted, he tells us, All that will live Godly in Christ Jesus, shall suffer persecution; none excepted. And for this cause, whereas the Church militant hath six resemblances. 1. To a Camp, 2. to a ship, 3. to a building, 4. to com, 5. to wine, 6. to a flock. The nature of all these imports patience.
• ...
  • 1. A souldiers life is nothing else but agere sub dio, abroad in the open air; much* 1.1064 patience is required in them that follow the camp.
  • 2. A ship we see is subject to winde and storms, to be tost with the waves* 1.1065 of the sea.
  • 3. 4. The resemblance to these two One well describeth. Forsitan te temporaliter pu∣nit, ut aeternae mortis ardores poena redimat temporalis. In edificatione enim tem∣porali omnes lapides prius malleis tundebantur, in horreo Domini non reponitur granum, donec flagellis aut triturantium pedibus sit excussum, in buildings axes and hammers must be used, and no corn comes to the table before it passe through the frail and milstone.
  • 5. The grape must be troden and passe the winepresse before it be fit to drink.* 1.1066
  • 6. The flock is shorn and carried to the shambles.
• 3. The third reason of trial is, to separate the good from the bad. Therefore God suffers the Devil to sift his servants, trial is, Sathanae ventilabrum, the Devils seive,* 1.1067 Luke 22. 31, which separates the good corn from the chaff, and for this cause God

• suffers good men to be afflicted by wicked, because it is not fit he should use good men as scourges for the good; for there must be a fan to make a separation of the corn and chaff, which is the crosse. There is a red sea to passe, if thou be a true Israelite, thou shalt get through, if an Egyptian no passage for thee, thou shalt be drowned in the midst of it. vituli triturantes quotidie ligantur ad stabulum, vituli mactandi quo∣tidie in paescuis libere relinquuntur, the oxen, that are for use, are kept tyed up, when those that are fatted for the shambles, are let loose into the pasture to feed at peasu re.
• 4. The last is for the Devils confusion, to confound him when he sayes, Doth Job* 1.1068 serve God for nought. God sends tryalls to stop the Devils mouth, who slanders all for mercenaries, therefore ost times he sends no reward visible at all, and somtimes gives malam mercedem, an ill reward in appearance, that it may appear that we serve him gratuito freely.

Now for the manner of suffering; There were in the Primitive Church a sort of heretiques called Circumcilliones, who (hearing patience so much commended) con∣ceived of it, as the stoickes, to bean 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a want of passions, and therefore whip∣ped themselves, and acquainted themselves so much with hardship, that they could beare any thing. But we are to understand, that as Christian religion is far from Epicurisme, so it allowes not the doctrine of the stoicks: Saint Paul dis∣puted against both Epicures and Stoickes. Christian patience is no stoicall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for Job, David, Christ, they were patient, yet had some notable signes of passions, that they felt what they suffered. Nor is patience a Monothelite, to have a will onely to be punished. Our Saviour had a will to be rid of the cup, as well as a submission* 1.1069 to Gods will. It was a suffering according to the will of God, as the Apostle* 1.1070 speaks, to which he conformed himself. Saint Augustine sheweth the difference* 1.1071 between the Heathens, and heretiks patience, and that which is true patience. The first was not in a good cause, or for a right end, but possibly they vsed themselves to suffer, and felt it not: but in true patience, a man feels the crosse, and would be rid of it, yet submits to the good pleasure of God. And therefore he saith, it was stupor morbi (being accustomed to ill) potius quam robur sanitatis, A stupefy∣ing disease, rather then the strength of health, and admiranda duritia, quae magna est sed neganda patientia, que nulla est, their hardnes was to be admired, for it was great, but their patitence to be denied, for they had none.* 1.1072

That which is forbidden the Apostle comprizeth in one verse 1. A small regard, or despising the chastisment of the Lord. 2. and a fainting under his correction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the two extreames of true patience.

1. Saint Chrysostom noteth upon Exodus 9. 28. that in the wicked there is but mo∣mentanea cura, not no regard at all, but a momentary regard of Gods afflictions: as it was in Pharoah concerning the plagues of Egypt; and it was no other in Jerobo∣am,* 1.1073 there was in him a humiliation for the present, till his hand was restored one∣ly. That effect which judgement works upon the wicked, is onely pannicus timor, a panick fear for the present, till the danger be over, and therefore such patience is called Pannica patientia, a pannick patience: like to that in bears and wolves at the sound of the drum, they are afraid while that is beaten and no longer. Or as they which not being used to the sea are sick, while the ship is tossed, but assoon as they set footing on the land are well again. And by this men came to that which the Ancients call Stupor morbi, non robur sanitatis, a numnesse and hardnes of soul, not proceeding from strength of health: and thy call it animi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a palsy of the soul. It is one thing to thrust a needle into quick, and another into dead flesh. And this stupor or numnesse of the soul is of two sorts. Contractus et im∣mssus.

• 1. The wiseman speaking of a person given to excesse of meat and drink, saith, They* 1.1074 have stricken me (shalt thou say) and I was not sick, they have beaten me and I felt it not. He shews that some by custome in sinne, contract a senselessenesse in sin. Their life is like to them that sleep in the top mast, whose sleep is broken and yet continues, and so they come to a kinde of drunkennesse. Ebrii sunt, non vino, as* 1.1075 the Prophet speaks, they are drunk, but not with wine; and so it falls out in other vices, when a man is bewitcht with a sin, he is smitten but feeleth not, because he is drunk with it.
• ...

• 2. The other is such as we read Baals Prophets were: who, when their God* 1.1076 would not hear them, cut themselves with knives and lancers, and thereby might seem patient; and this is not stupor contractus, but emissus a stupidity infused by Sathan, whether he possesse men spiritually onely in their souls, or corporally too. The Devil taught a man to breake his chaines and cut his flesh with stones; and such* 1.1077 was that of the Circumeelliones, Manichees and Donatists &c. it was but pati ma∣lum, ut facerent malum, as Saint Augustine speaks, they suffered evil, that they might do the more evil.

This stupor contractus comes two wayes. 1. Ex ignorantia causae, not considering the cause whence afflictions come. or 2. Ex ignorantia finis, not considering the end whereto they tend.

1. When the afflicted consider not the cause from whence their affliction come∣eth,* 1.1078 Thou hast stricken them O Lord, and they are not grieved (saith the Pro∣phet) thou hast consumed them, but they have refused to receive correction, they have made their faces harder then a rock &c. And God himself by the same Pro∣phet,* 1.1079 In vain have I smitten your children, they received no correction. And the Pro∣phet Esay, why should ye be stricken any more? ye will revolt more and more &c.* 1.1080 No doubt but there are some such among us, whom God calleth before him, and arresteth with these his Serieants, but are no whit amended. Such are usually com∣pared to Simon the Cyrenian, who was violently laid hold on, and forced to carry* 1.1081 the crosle, but are not crucified on it themselves, a crosse they beare, but profit not. And the reason is, because they ascribe it to other causes, besides God inflicting, and their sins deserving. Divines call this coecum termentum, or coecum dolorem, a blinde grief, a grief they have on the sudden, but are not able to say, for this or this cause is it come upon me: they ascribe it humori naturae not rori gratiae, and like purblinde men they cannot looke up to the hand that strikes them; and so con∣sequently they get them terrenas consolatiunculas earthly petty comforts; (as Saint Bernard) pleasure and friends, and so drive it away: and if it comes from without then many times they do insurgere in instrumentum et omittere percussorem, rise a∣gainst the weapon, and leave the striker, which comes by not observing the two concurrents, viz. God and his instrument, and that the affliction is just with God, though unjust in the instrument, as the calamities of Job, were just in God, cui nil nisi justum placet, who delights in nothing but what's just; and our Saviour saith, Math 5. 11. we shall be blessed by God when we are injured by men, the* 1.1082 not distinguishing of these two breeds desire of revenge. King David could di∣stinguish* 1.1083 better. In the case of Savl and Doeg, the instruments; O Lord my God, if* 1.1084 I have done any such thing &c. He ascribed it to God, and yet knew he was wronged by them: and in the case of Shimei, he conceived that he was but Gods instrument to afflict and punish him.

2. When we look not high enough, that is the first, the second is, when we con∣ceive not aright of the end: for tribulation is of tribulus a bramble; and Saint Au∣gustine saith, Ideo mittitur, aut ut detineat, aut ut revocet, it is sent therefore, either to restrain, or to call back. And Intelligat bomo Deum esse medicum, et tribulati∣onem medicamentum esse ad salutem, non poenam ad damnationem, Man should know, that God is a physitian, and tribulation a medicine for health, not a punishment to condemne. And Saint Gregory. Adversitas quae bonis viris obiicitur, probatio virtutis est, non indicium reprobationis, Tribulation that comes upon good men is a trial of their goodnes, not a token of reprobation. When men then mistake Gods aime, in the end they fall into a numnes of soul.

2. The second extreame of Patience is the fainting under Gods correction. The cause most commonly comes, when men cannot distinguish between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 between being shaken, and cast down; but imagine, that God afflicts them* 1.1085 in wrath, and aymes at their destruction: whereas the Apostle could say, we are troubl d on every side, yet not distressed, we are perplexed, but not in despair. And when a man cannot distinguish between these, then a heavines seizeth on him that begetteth death. The Psalmist maketh a dialogue between his soul and himself.* 1.1086 Why art thou so cast down O my soul? but then comes in the other part, put thy trust in God for the help of his countenance. When men begin to be perplexed, then either they feel their courage die, the spirit is cast down, and A wounded

spirit cannot be born: the spirit of a man will beare other infirmities and crosses,* 1.1087 and so the heathen have shewed great patience, but when the spirit or conscience it self is wounded, who can beare it? Or else they fall a murmuring against Gods* 1.1088 justice, and say with Cain, Their punishment is greater then they can bear, or have deserved; and so mistaking Gods Justice fall away by despair, and not considering* 1.1089 Gods mercy, they come to be of Sauls minde, If God will neither answer him by Prophets, dreames, nor voice, he will go to the witch: and if this succeeds not, then he takes another course, and so falls into the other extreame, and lies flat on the ground with a brutish kinde of patience. And all this is by misconstruing Gods justice or mercy, that because he correcteth as a father, he will condemne us as a Judge.

The general means to get Patience are these.* 1.1090

1. It is truly said by Saint Jerome, that quot sunt causae, as many causes as God hath ad 〈◊〉〈◊〉 to punish, there are so many for us ad patiendum to suffer with patience. There are many examples of patience among the Heathen as of Scaevola, Rutilius, Regulus, &c. these had a shew of patience, and their reason was, Sis asinus, quemcnnque asinum sors prospera fecit. But there ought to be in Christians a more heroique courage, seeing they know the causes from whence af∣fliction comes, and whereto it tends, as was shewed before.

2. They say that it is Tenuis patientia, quicquid corrigere est nefas, a small pati∣ence, when a man cannot help it then to beare: since we cannot help it, were bestt o make a vertue of necessity. It is hard to kick against the pricks.* 1.1091 A necessity being laid upon us, let us do it willingly, and so it will become a commendable vertue, and let us not be like them that have no hope.

3. The third is that which the heathen man confessed, Quantum mercator pro lucro, quantum venator pro ludo, tantum ego non passus sum provirtute, I have not suffered so much for vertue, as the merchant for gain, or the hunter for sport: this he spake out of ambition, that he had not suffered so much for his honour. But let us adde, Quantum ethnicus pro ambitione, tantum ego non passus sum pro Christo meo, I have not endured so much for my Christ, as the Heathen for his ambition. On the other side considering as we are Christians, and afflicted either ad correcti∣onem or ad probationem, for our amendment or tryal, these should be to make us patient: of which two let us spake more particularly.

• 1. In respect that afflictions come upon us justly for our sinnes. The lesse dishonest thief could blame his fellow for murmuring, and his reason was,* 1.1092 seeing we suffer justly; all we suffer is justly deserved, yea lesse then we deserve.
• 2. The Psalmist saith, that God in faithfullnesse had afflicted him. That as the* 1.1093 punishment is just in the first place, so if we are afflicted, we should ascribe it to God of very faithfulnesse. Though he visit our offences with rods, or our sinnes* 1.1094 with scourges, yet his mercy shall not utterly be taken from us, nor his truth fail. This affliction being sent in mercy, either to retain us, or to recall us, either for prevention or for cure, and we apprehending it so, is a speciall means to procure patience in us. For being strengthened by his promise, we shall make use of his punishment, and know that all things worke together for good to them that love* 1.1095 God. And to this we may apply the speech of the Heathen man, Patior ne patiar I suffer now, that I may not suffer hereafter. That Abraham make not that argument against us which he did to the rich man; Son remember that thou in thy life time* 1.1096 receivedst thy good things, therefore now thou sufferest pains; but Lazarus, who suffered pain, shall for his patience have his reward. That this conclusion may not be, here we must suffer those pains that may be ended, mitigated, endured with pa∣tience; and have hope of an end, that we may not hereafter suffer those pains, in which there is no patience in bearing, no hope to be delivered no mitigation to be expected, but the end will be without end. And indeed this conti∣nuus* 1.1097 cursus temporalium, to have no misfortune or trouble, nor to be plagued as other men, is a dangerous signe of Gods disfavour to us. And these for the corrective part.

The motives for patience in that affliction which is explorativa or probativa are.

1. To consider before hand what troubles and crosses are incident to a Christian life. Our Saviour upon this hath two comparisons, of a builder, and a king going to war, both whom it behoveth to cast their accounts before hand what charge they may be at. For the want of forecast of them that intend to live a God∣ly life, what troubles, what temptations they must go through, makes them unprepared and unresolved when the crosse cometh, and so they give over.

2. The Apostle (though it may be equally applied to other vertues) tells us, that whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope: that is, in* 1.1098 this point of patience we may see in scriptures what the Saints of God have endured, and by considering their afflictions and sufferings, what it cost them, and what they suffered we may see what it will cost us, and what we must endure, and so we may be the better armed against the like; and especially if we consider our* 1.1099 Captain, as the Apostle calls him, and what he suffered. Recogitate illum, consider him that endured such contradiction of sinners against himself, lest ye be wearied* 1.1100 and faint in your minds, This is a good preparative to patience. Si paessio Christi, (saith Saint Gregory) in memoriam revocetur, nihil tam arduum quod non aequo animo* 1.1101 toleretur. if we would but call Christs passion to remembrance, theres no∣thing so difficult, but we would willingly endure it. He suffered so much in all parts of soul and body, that its impossible for us to endure the like.

3. Martyres 〈◊〉〈◊〉 flamma esse possumus, si in anima patientiam retineamus, we may be martyrs without fire, if we endure Gods crosse with patience. And to endure them we shall be enabled by Gods own promise, in the words of the Apostle; God is faithfull who will not suffer you to be tempted above that ye are able, but* 1.1102 with the temptation will also make a way to escape, that ye may be able to beare it. He will not trie us above our patience, but either give us sufficient strength to suffer great afflictions, or lesson our trials, as our patience shall decrease. And the consideration of this is also a great motive to continue in this vertue.

4. Lastly, The hope of the reward laid up for those that suffer in this world, is a principal means to stir us to this duty. Saint Paul saith, I reckon not the* 1.1103 sufferings of this present time worthy to be compared with the glory which* 1.1104 shall be revealed in us. And he gives the reason in another place. For our light affliction, which is but for a moment, worketh for us a far more exceeding and e∣ternal weight of glory.

Here is a gradation of so many steps, that a man cannot reach to the top of it.

The glory great, the affliction light, the glory exceeding, the affliction for a moment, nay the glory far more exceeding with an eternal weight added to it. Here is Hyperbole upon Hyperbole, and yet no Hyperbole can fully expresse it, The Apostle could not expresse it. and we cannot con∣ceive it.

So much of the means.

The signes of patience are these.* 1.1105

• 1. Tolerantia Crucis. When a man findes upon examination, that he is able and willing according to the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to abide under the crosse, it is a good signe. When a man is so affected to the Crosse, that if it please God to take away his sinne, (the cause of punishment) he is willing to beare the punishment. Let me onely be assured of forgivenesse and let the Crosse lie on me still.
• 2. The second is when we can Tolerare et amare, beare and love too. When our suffering turns not to murmuring or disobedience, but so affecteth us, that (not∣withstanding our chastisment) we can love God with his chastisment, and for it say with Job, Blessed be the name of the Lord. When it is Benedictus Dominus in* 1.1106 donis suis, blessed be God in his gifts, Jobs wife can say grace aswell as he; but when it cometh in ablationibus suis, blessed be God, who takes away, a true note ariseth of difference between true and counterfeit patience. It is in this as in

• the affections, when they arise from contrary objects, they are true and not counter∣feit; as when justice, which properly stirs up fear, works love in us, and when we can fear him for his mercy which properly stirs up love. Wicked men may fear God for his justice, and love him for his mercy; but the true note of difference is, if we love him for his justice, and can say with David, There is mercy with thee that thou mayest be feared. So that when a man can love God, as we count it, post inju∣riam, this is true love, and is a signe of true patience. The Heathen man said, thats true love, cum amare possis post injuriam, when one can love him that hath in∣jured him.
• 3. The third is, when we finde our selves humble in our sufferings, which is a distinction between true Christian patience and heretical. The Fathers in the primi∣tive Church had much to do to make the people observe the difference of patience between a true Christian and a Donatist; and were forced to use these two notes of distinction.

• 1. That in the suffering of a Donatist (which is to be observed in our dayes) they should finde a spirit of pride and vanity, whereas true patience is humble. And this humility appeared in the Martyrs sufferings, which was without disputation with God about the cause, or murmuring at the torments: tolerabunt & non gemue∣runt; or else respondent pro Deo, they either bear them, and mourn in silence, or if they reply, it is on Gods behalf, like Job, of whom the Holy Ghost saith, In all this* 1.1107 Job sinned not, nor charged God foolishly. And, In all this did not Job sin with his lips. He did nothing to bewray impatience. True patience is humble, and saith with David, Tacui Domine, quia tu fecisti, I kept silence, O Lord, because it is thy doing.
• 2. The other note is Alacrity. It was observed by the Fathers, that the Circum∣celliones in their sufferings had no alacrity, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without passion, it is true, they were not moved, but they suffered not cheerfully. They bore them, but they rejoyced not; they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, overcome, as those that in some diseases, cure without pain, or using Narcotick medicines do overcome the pain, but Christian patience doth more, In all these, saith the Apostle, Romans, 8. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we do more then overcome. It doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, overcome, and more then so, for it re∣joyceth too. So the Apostles after they had been scourged, departed, rejoycing that they were counted worthy to suffer for the Name of Christ; whereas the suffering of* 1.1108 Hereticks, though it discovered no fear or grief, yet it wanted this rejoycing, it had no alacrity in it.

Now concerning the sixth Rule (as is in the former.) It is not enough for a man to say to his own soul, Why art thou so impatient? but we must say to others,* 1.1109 Sustine Dominum (as the Psalmist) wait (and that patiently) on the Lord. We do what we can by our comforts and exhortations to make them patient. On the other side, if there be any provocation to impatiency in others, as Jobs wife, we must answer them with him. And this is the knowledge that every one should have, and it is folly in them that have it not. For Doctrina viri per patientiam noscitur, the discretion of a man deferreth anger, saith Solomon, Proverbs 19. 11. and as S. Gregory addes, Tanto minus quis{que} ostenditur doctus, quanto convincitur minus patiens: nec enim potest veraciter bona docendo impendere, si vivendo aequanimiter nesciat mala tolerare, every man shews himself the lesse learned, by how much the lesse patient: nor can he well teach to do well, if he know not how to bear evill.

And thus much concerning the first Proposition, Thou shalt have a God.

CHAP. XV.

The second thing required in the first Commandment, To have the true God for our God. Reasons hereof. Of true Religion. This is the true pearl to be sought. Three rules in seeking. The extreams of Religion. 1. Idolatry, 2. superstition, 3. Prophanenesse, 4. novelty, of which three degrees. 1. Schisme. 2. Heresy. 3. Apostacy. The means of true Religion. The signes of procuring it in others.

The second Proposition.

THere remain two propositions more in this Commandment.

• 1. Thou shalt have me the true God, for thy God; and this includes the vertue of religion, viz. true religion, which is the having the true God for our God. All other religions are the extreams forbidden.
• 2. The second is, Thou shalt have no other Gods but me, that is, thou shalt have one God alone, and thou shalt have me alone, and this includes the vertue of since∣rity, which is opposite to all mixtures of true religion with any other.

Besides these propositions drawn out of the whole precept, there are two other vertues included in the first and last words of this Commandment. 1. Upon the last words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coram facie mea, before my face, is grounded, the vertue of integrity or uprightnesse, opposed to hypocrisie; and upon the first words, Non erunt tibi, [thou shalt not] the vertue of perseverance. For the words are in the future tense, and extend to the whole course of our life. and these are the particulars that remain to be handled in this commandment.

The second proposition then, is, Thou shalt have me for thy God. For it is not* 1.1110 enough to have a God, unlesse he be the true God. And this is true religion. Naturally our affections are bent, and chiefly bestowed on some one thing above the rest, and to this all our actions refer, and this whatsoever it be is our God. As some upon an Idol, or false god, which, as the Apostle speaks, is nothing. Or some upon the god of this* 1.1111 world (that is, the Devil.) Some have their belly for their god, that is, the flesh.* 1.1112 * 1.1113 Some idolize their money and wealth, the love where of is idolatry, as the same A∣postle.* 1.1114 Thus as S. Augustine saith, unusquis{que} comeditur ab aliquo zelo, every man is zealous for some thing or other. And concerning all such the Prophet makes his com∣plaint, that there is a generation of men that turn the glory of the true God into dishonour, that are not careful to render God his true honour, and their religion is,* 1.1115 as the Apostle saith of knowledge, scientia falsi nominis, religion falsly so called. For* 1.1116 they follow vanity and lies, and therefore eat the fruit of lies, as the Prophet speaks,* 1.1117 that is, grief of minde, smart of body, and confusion of soul. That which Plato saith of this is true, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Every soul if it hath not the truth, it is not because it wants desire of the truth, and if it finde it not out, it is against the will of it, unlesse it degenerate from its nature. When Abraham had told Abimelech that* 1.1118 Sarah was his sister, not his wife, he (though a Heathen) could tell Abraham that he* 1.1119 had done that he ought not to have done. And that which is more strange, the Devil,* 1.1120 (though the father of lies) could say to the woman, Yea is it true indeed? Hath God said ye shall not eat of every tree of the garden? He was desirous that Eve should give him a true answer. So we see the force of truth, that howsoever it is not practised, yet in judgment, not only the good but the wicked, even the Heathen, and the Devil him∣self would not willingly be beguiled with falshood.

One reason why God, though he commands onely true religion, yet permits the* 1.1121 false, is, in respect of that which was named before, the tryal of our faith, which is more precious with God then all the riches of the world. This tryal hath been the cause, why God hath permitted and doth permit so many errours, heresies, and false worships, we may allude to it by comparison: that albeit God hath abundance of all things to make all men rich, and so could have done; yet for tryal of a liberall* 1.1122 and compassionate minde in the rich, he saith, The poor shall never cease out of the land: So it may be said in the case of truth, It had been an ea∣sie matter for God to have taken order, that every man should enjoy the true

profession but on ly for this tryal. Ideo oportet haereses esse inter vos, therefore there* 1.1123 must be heresies among you, and why? because they which are approved may be* 1.1124 made manifest among you. He that said, Fiat lux, let there be light and it was made, could have as easily said, Sit veritas, let there be truth, let there be plen∣ty of truth, and it should have been so, but he hath given the reason why he suffereth errour, that they may be tryed, that seek after the truth.

Another reason of this is, that forasmuch as God hath magnified his word, and truth above all things, and that it is the chiefest thing, and that he maketh most* 1.1125 account of, he would therefore have it diligently to be sought by us, that we should shew our conformity to him in the estimation of it, and magnifie it above all things.

For the necessity of it much need not be spoken, it hath been partly handled al∣ready; but because truth and true religion is a way, as S. Peter calls it, and that way* 1.1126 must bring us to the right end, then it follows, that of necessity we are to finde it.* 1.1127 The spirit of truth is to guide us, and therefore it is requisite we finde him. If we finde it not, we cannot come to our end. Eunti in via aliquis trit terminus, but error immensus est, if a man keep the way he shall at length come to an end of his journey, but errour hath no end; therefore the way must be found.

The thing commanded is Religion, and true Religion, veri nominis Religio, which* 1.1128 our Saviour under the name of the kingdom of heaven compareth to a pearl, and him that sought after it, to Merchant, that seeking after many, found one pearl of in∣estimable price and value, and when he had found it, sold all that he had, and bought it. In which we may consider his desire which is branched out into three acts. 1. Quae∣sivit. 2. Invenit. 3. Emit. He sought, found, and bought.

1. In regard of the manifold errours and falshoods in the world, Investigation is most necessary; that is, an earnest study and applying of the minde, to finde out truth among many errours, contrary to the custome of this age, where no man desires to seek, but in that Religion wherein a man is born, in that he will grow up, and in that he will dye, and imagine that he hath found the pearl without seeking, and so when our studies ripen, we onely stick to some mens institutions. Moses seemeth to* 1.1129 be of another minde, and not onely exhorteth, but commandeth the Israelites to enquire into all antiquities, and in all parts and ends of the world, whether there were any Religion so true as theirs. No man then ought to suppose he hath found the truth, before he hath sought it; and a promise there is of finding if we seek. The* 1.1130 promise of the calling of the Gentiles, that God would be found of them that sought him not, is no rule for us in this case: but as we must enquire, so we must examine all truths. There are many counterfeit pearls; a man must be able to distinguish, before he sell all to buy a pearl.

Hereditary Religion, Religion upon offence taken, Religion upon a sudden, these three at this time possesse the most of mankinde.

• 1. Either because they will be of the minde of Auxentius, In hac fide natus sum, in hac item moriar, and in this case Religion findeth us, and not we it.
• 2. Or, because I have received some indignity in one Religion, I will be of another: or because we have sustained some losse, or had some crosse by our Religion, therefore we will go over seas, and there we will seck and finde the pearl, and are able to de∣fend it to be so.
• 3. There is religio repentina a sudden religion. This is a stumbling upon Religion* 1.1131 without study, by some that seek to revelations, and prefer fancies before ordinary* 1.1132 means: whereas God hath given ordinary means, we must have time, and study, and means to finde it; for in other cases and without these there's no promise nor war∣rant from God, that we shall light upon it.

But if any shall say we have found it before we sought it, as God saith of a people, I was found of them that sought me not, we must adde, with the Apostle, Omnia probate, there is an examination answerable to seeking: they that have it must either seek it or examine it, and not make examination of the truth in Religion a matter of death, as the Turks do.

Seek therefore we must, and in seeking the Fathers give many rules, but especially two rules must be observed.

• 1. The first our Saviour gives, quaerite primū. It must be sought before all other things,* 1.1133

• and in the first place, because the seeking of it will it all things else Seek the Lord (saith the Prophet) while he may be found, and call upon him while* 1.1134 he is neer. S. Paul saith, All seek their own, not the things which are Jesus Christs.* 1.1135 But if we give primum to our own, and not when we seek for Christs God will not be neer, but leaves us.
• 2. The second is given by Moses. If thou seek the Lord thy God with all thy* 1.1136 heart, and with all thy soul, thou shalt finde him. God saith by the Prophet, Ye shall* 1.1137 seek me and finde me, when ye shall search for me with all your heart. We must seek with tears, as Mary did the body of Christ, John 20. 15. we must seek for the truth, as Solomon saith men must do for wisdom, how is that? as men seek for silver or* 1.1138 hid treasures; and, as the Prophet, if ye will enquire, enquire; that is, enquire in∣deed.* 1.1139 But if either we primum quaerere grandia, if we first seek great things for 〈◊〉〈◊〉 selves, and religion after; or seek, and not seek, by seeking coldly; 〈◊〉〈◊〉 seeking his fathers asses, and the woman seeking her groat will prove to be with more care then ours for religion: such seekers will never finde.
• 3. The third is. As we must seek for the truth, if we have it not, and when we* 1.1140 have it examine it, so when we have it, we must acquiescere we must rest in it. The* 1.1141 use of religion serves us instead of a girdle to 〈◊〉〈◊〉 our loyns, that is, truth must be applyed as close to our souls, as a girdle to our reins.

For the negative part, what is here forbidden, may be reduced to these two heads.

• 1. One extream opposite to true religion, is 〈◊〉〈◊〉, the excesse, when we give honour, either cui non oportet, to whom it is not due, or quantum non oportet, or more then is due: the first is commonly called Idolatry, the other superstition.
• 2. Another extream is parum, the defect, when we do not give honour cui opor∣tet, to whom it is due, or not quantum oportet, not so much as is due. The first is called prophanenesse, which usually ends in Atheisme, the other is non-acquiescence, or not resting in religion, when men seek out novelties, and receive the truth 〈◊〉〈◊〉 in part: and this divides it self into two branches. 1. Schisme. 2. Heresse: which ends in Apostacy.

1. The cui non oportet, is Idolatry, whether it be by giving divine honour and worship, or ascribing any part of Gods office to any creature, as S. Augustine speaks: within which comes dealing and covenanting with the Devil, or trusting to his in∣struments, Sorcerers, Charmers, Dreamers, and other Inchanters. So if a man yeeld any of the former affections and vertues, as love, fear, &c. to the Devil, if he fear the stars, or attribute any thing to dreams, inchantments, ligatures, lots, characters, &c. it is comprehended within this. God telleth us by the Prophet, that none can fore∣shew* 1.1142 things to come, but himself, (not meaning things known by natural causes) but where there is causa libera a free cause. Therefore if divine honour be attribute: to any of these, a part of Gods peculiar offices, is taken from him, and the most of them are reckoned up by Moses, and God threatens to punish them. In the 〈◊〉〈◊〉* 1.1143 Jeremy there is a plain commandment against the ascribing any thing to stars. So 〈◊〉〈◊〉* 1.1144 * 1.1145 against Wizards and divination. Saul enquired of the Witch of Endor, and* 1.1146 you see Gods anger towards him for it. And Ahaziah using the like means to recover* 1.1147 his sicknes, was reproved by Elijah, Is it not because there is no God in Israel, that ye* 1.1148 go to inquire of Baalzebub the God of Ekron? Though the Witch at Endor fore∣told Sauls death, and spake truth, yet Sauls act is condemned. 1. Chronicles 10. 13. And though the Pythonist in the Acts confessed, that the Apostles were servants of* 1.1149 the living God, yet S. Paul rebuked the spirit that was in her, and made him come forth. Yea though a Prophet foretell a truth, and yet saith, let us go after other* 1.1150 gods, he shall be put to death.

2. The other, quantum non oportet, to give too much honour, is commonly re∣ferred to superstition. The second Council at Nice erected images, and their prin∣cipal reason was, because God could not be remembered too much: but that was no good argument, for then there could be no superstition. Tully shews how the word superstition came first up. There were certain old Romanes, that did nothing but pray, day and night, that their children might outlive them, and be superstites: whereupon they were called superstitious. In this respect we also condemn the Euchytes.

It is true, as the Fathers say, that for quantitas absoluta, the absolute quantity, if we were as the Angels, there were no 〈◊〉〈◊〉; but for as much as in man there is but quantitas ad analogiam; or ad propartionem, and thereby he hath no absolute∣nes, but ex conditione, we must do that whereby we may continue, and go forward to the glorifying of God. and because of his weaknes, for a man to spend himself in one day maketh a nimium in religione, and consequently, superstitition.

2. For the other extreame, Parum, when we give too little, and that either 1. cui non oportet, or non quantum, the fi st is commonly called Prophanent 〈◊〉〈◊〉, which was a punishment from the beginning, that a man should be such a one, that he should not come intra sanum, within the Church, but to stand extra which many now a dayes count no punishment; nay it is to be feared that it hath a reward, and that such people are the better thought of. Too many of this fort are in these times that value religion and Gods worship no more then 〈◊〉〈◊〉 did his birth∣right.

2. The second part of this extreame is, when we give not quantum oportet, so much to God as we ought, when we will not rest or acquiesce in what God hath by his Church prescribed, and delivered to us, but affect novelties, and desire new and strange things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and therefore that God might make novelties the more odious to us, he hath made it a name for those things he most* 1.1151 hateth. Nadab and Abihu are said to have offered strange fire to the Lord, and the* 1.1152 * 1.1153 wiseman calleth an harlot a strange woman; Jacob commands his family to put a∣way strange gods. It is called in Deut. for 〈◊〉〈◊〉 post deos alienos. This being be∣witched with the desire of novelties, and new devises, hath changed the pure doctrine of the Primitive religion, and marred this religion where it is predominant. Thus the Galatians were bewitcht, Galat. 3. 1. and none but the Attica ingenia, which is spoken of in the acts, are given to it, Academick doubting spirits, Scepticks in* 1.1154 Religion.

There are three degrees in novelty. 1. Schisme. 2. Heresy. 3. Apostacy. In which one makes way for another.

• 1. Schisme is the high way to superstition, as also to prophanenesse. And it is so called properly, when a man upon unjust dislike, either of government or worship or doctrine professed, or for some indifferent rites, withdraws from the communion of the Church in publike duties, and refuses to submit to his spiritual governours, the Bishops and Pastors of the Church, and so will make a rent in, and from the* 1.1155 whole body: whereas the Apostles counsel is, that all would speak one thing, and that there be no dissentions, but be knit in one minde and in one judgement; and in another place, not to forsake the fellowship we have among our selves.
• 2. Heresy is (as S. Augustine defines it) Dum scripturae bonae intelliguntur non bene,* 1.1156 & quod in 〈◊〉〈◊〉 non bene intelligitur etiam temere & audaciter asseritur, when good Scri∣pture is not well understood, and that they affirm that rashly and boldly that they* 1.1157 understand not well. S. Jerome goes further, Quicunque alias scripturam intelligit,* 1.1158 quam sensus spirious S. flagitat, quo conscripta est, licet, de ecclesia non recesserit, tamen hae∣reticus appellari potest, he that makes another interpretation of Scripture, then ac∣cording to the sense of the holy Ghost, although he depart not from the Church, yet may be called an Heretick. This must not be understood of every errour, but of sun∣damental errours, and such as are wilfully held, when there are sufficient means to convince one of the truth. Acts 5. 17.
• 3. Apostacy is a general defection or falling from all points of religion.

The means to finde out true religion are, besides the publike and general means, Hearkening to the voice of the Church, to whom Christ hath entrusted the truth, and which is therefore called by S. Paul, the ground and pillar of truth.* 1.1159

1. The Eunuchs means, reading the Scripture, He read the Prophet Esay.

2. Cornelius meanes prayers, almes, and fasting, and that (which is strange being* 1.1160 a Heathen, before he was called) he was said to be a man that feared God: But the Fathers resolue it well, why he was said to be so; quia non detinuit veritatem in injustitia, he withheld not the truth in unrightousnesse, as the Apostle speaks, and did* 1.1161 not abuse his natural light and therefore God bestowed a further light upon him. So that if men use Cornelius means, and not suppresse the light they have, God will give them his grace and further light to lead them into all necessary truthes.

3. The third is Apollos means, to have paratum cor, to be ready and willing to* 1.1162 encrease the knowledge we have already. These are the principal means: other* 1.1163 means were mentioned before, when we spake of knowledge.

The signes of true religion were foure: of which formerly we have spoken, and therefore will but name them. 1. The Antiquity. 2. The purging of the soul. 3. The beginning and growth of it. And 4. Lastly the examples of excellent vertues in the professors. All these Saint Augustine accounteth the espe∣cial* 1.1164 signes.

The sixth rule for purging it in others. King David desired that he might not die yet, because the dust could not declare Gods truth. And our Saviour saith, that he* 1.1165 was borne and came into the world to beare witnesse unto the truth. And on the contrary we are commanded to mark and avoyd those which cause division and of∣fences* 1.1166 contrary to true doctrine.

CHAP. XVI.

The third thing required in the 1. Commandement is, to have onely the true God, which includes Sincerity Reasons hereof. The Contraries to sincerity. Means of sincerity. Signes of sincerity. Of procuring it in others.

Thus much for the second general proposition, and the vertue therein required viz, religion. Now for the third. Habebis me solum Deum. We must have him onely for our God, and this includes Sincerity.

It is not enough to have him for our God, but we must have him alone for our God: none but me, as the Chaldee, and Septuagint read. Our Saviour, saith thou shalt worship the Lord thy God and him onely shalt thou serve: which is 〈◊〉〈◊〉* 1.1167 one with Deut. 6. 13. and 10. 20. onely there is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 him onely, but it is sup∣plied by our Saviour, and all comes from the same spirit. The reasons were touched before, yet we will mention some of them again.

1. The first is, because it trencheth upon Gods honour and glory to have a part∣ner, and that men should worship other gods. The Apostles end their 〈◊〉〈◊〉, with Soli Deo 〈◊〉〈◊〉 et gloria. Rom. 2. Peter. and Saint Iude. And the reason the Prophet gives, My glory saith God, will I not give to another, his glory is indi∣visible,* 1.1168 if any will adde a partner see the conditions, 1 Sam. 7. 3. God promiseth, 〈◊〉〈◊〉* 1.1169 the people will leave serving of other gods, he will be their deliverer but if they serve any other gods, he will deliver them no more, but bids them go to them, and let them save them.

2. Another is taken from the titles given to God: as a father, a king, a 〈◊〉〈◊〉* 1.1170 O hearken to the voice of my calling, My king. A husband. I will marry thee 〈◊〉〈◊〉* 1.1171 me, saith God by the Prophet. A Master. If I be a Master, where is my feare? And* 1.1172* 1.1173 of all these we can have but one: but one father, one husband, one king. one master. We cannot serve God and Mammon. And therefore we can have but one God.

3. The third was touched before, To joyne any with him, who is below him (and whosoever he is, he must be below him) is to abase him: if we could joyn any that were equal or his match, it were otherwise. If we joyn worse with better, it disgraces it. wine with water is the weaker. If you go to Bethel, and erect an al∣tar to Jehovah, you must put a way other strange gods. No halting with the Israelites* 1.1174* 1.1175 between God and Baal. No swaering by Jehovah and Malcom with one breath. No* 1.1176 keeping the feast with leaven; no mixture in religion, but our passeover must* 1.1177 be kept with the unleavened bread of sincerity and truth, saith the Apostle. And therefore all mixture was forbiden under the Law, both in figure Deut. 22. 9* 1.1178 and by expresse precept, Deut. 4. 10. there must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle speaks, 2. Cor. 1. 22. a judging of mixt and counterfeit wares, by bringing them to the sun: God will search with lanthorns: sincerity is sine cera, pure honey, without waxe, such must our religion be.

The thing forbidden and opposite to sincerity is.

1. Mixture in religion, and that both in respect of the matter of it, and of our affecti∣ons towards it.

1. For the matter. Our Saviour saith. No man putteth new and old cloth to∣gether* 1.1179 in a garment, or new wine into old vessells. This mixture of religion cor∣rupteth it: as that of the Turks is a religion compounded of all: and the Pagans worship diverse gods. The whore of Babylon is said to have a mixt cup, Rev. 18. 6.

2 For the mixture of affections. As our religion ought to be sincere, so our affecti∣ons. A mixture of hot and cold maks lukewarm, which temper is lothsome to* 1.1180 Christ. The religion of such is for their ends, not for Gods glory: as they which sought Christ for the loaves. They are duplici corde, as Saint Iames calls them.* 1.1181 There is no worse fault then to be lukewarm; therefore we must be resolved to be ei∣ther* 1.1182 hot or cold.

2. The other extreame forbidden, is the defect, as that of mixture in excesse, that is, when men will so reforme and purifie religion, that they destroy it. Pro. 〈◊〉〈◊〉. 23. The wringing of the nose bringeth forth blood qui mungit nimium, sanguinem elicit, he that will make his nose too cleare, makes it bleed; so when men will cleanse the church too much, instead of purifying it from mixtures in composi∣tion, they give it a bloody nose, as sectaries and hereticks usually do, who alwayes pretend reformation, when they rend the church, and make it bleed, some∣times to death.

The means of sincerity in religion.

1. There is no better, then that which is implied in that wish of Christ, I would thou wert cold or hot: we must avoyd lukewarmnes, which causes wavering in religion, and come to a resolution; we must resolve to be what we professe, and to stick to the truth: then we shall be mel sincerum, pure hony sine cera, purified from all mixture.

2. When we are resolved to adhere to the truth, then we must come to the price, and value aright. It is true, that Job saith. Man knoweth not the price of it.* 1.1183 Though we would give our selves and all we have for it, yet we cannot give a full price for it, and therefore must not for any price part with it. Merchants use to set a mark upon their clothes or other wares of the lowest price they will sell them at: now the truth is of such a value, that we cannot set any price whereup∣on to part with it. How high soever our price be, if we part with it, God may say to us, as the Prophet doth in the person of Christ, when they weighed for his* 1.1184 price thirty pieces of silver, a goodly price it is that I was valued at by them; a price more fit to buy potsheards, and therefore he casts it to the potter. Surely God sets no such price on us, or valued us at so small a rate, however we value Christ or his truth* 1.1185 Empti estis pretio, saith Saint Paul, we are bought with a price, more then thirty pices of filver not with corruptable things, as gold and silver, but with the blood of Christ, as of a lamb withour spot: a lesser price would not serve to redeeme us, for if it would, all should have gone rather then he; therefore as he prized us, so must we prize him, and his truth, aboue all corruptible things in the world.

The signes of sincere or true religion have been handled before: we shall touch onely a few.

• 1. True religion ascribes all good to God alone, and gives no part of his honour to any creature.
• 2. It favours not man in his corrupt desires, its no doctrine of liberty, but re∣straines all carnal liberty; it teaches us to despise father and mother, friends, yea a mans self and all for God.
• 3. It is free from those mixtures which have been the decay of religion, which were 1. mingling it with errours of vain Philosophy, which Saint Augustine calls* 1.1186 rationes philosophorum, obtusae, acutae the acute and yet obtuse or blunt reasons of Philosophers. Thus Clemenes Alex. and Origan by Platos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Aristotles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vshered divers errours into the Church.

2. With Jewish fables, which the Apostle bids Titus beware of, Jewish rites and ceremonies abrogated by Christ, which he calls egena et infirma elementa, weake and beggerly rudiments.* 1.1187

3. It doth penetrare cor, it pierces into the soul, circumcises the heart, mortifies all carnall lusts and desires, false religion reaches chiefly to the outward man. True

religion enflames the heart and affections with love of God, and makes us prize him aboue all worldly things, that we can say with David, whom have I in hea∣ven but thee &c. And makes us able to answer Christs question to S. Peter, diligis me plus &c. Louest thou me more then these? that we can say, we love him more then these, all these things on earth: and where this is not, there is not sin∣cere religion rooted in the heart.

The sixth rule is, for procuring sincerity in others; especially we must exhort o∣thers, as the Apostle doth Timothy, and all those that succeed him in the like office of a Bishop in the church, to keep the commandment, that is, the doctrine and religi∣on left &commanded by Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without spot, unrebukeable: and when* 1.1188 Saint Peter seemed to Judaize, he reproved him to his face; so ought we in our places and stations to oppose the corruptions and novelties brought into religion, con∣trary to the primitive and Catholique truth.

CHAP. XVII.

Of the last words in the first Commandment, Coram me, in which is implied Integrity. Reasons for it. Of Hypocrisie, and reasons against it. Signes of a sound heart. An ob∣servation from the first words. Non habebis. They are in the Future tense, and imply perseverance. Reasons for it. The extreames. 1. Constancy in evill. 2. Inconstancy in good. Four reasons against Backsliding. signes of perseverance. Of procuring it in others.

Coram me, Before me.

This is the last part of this Commandment. And this Coram me, saith saint Au∣gustine* 1.1189 hath a great Emphasis in it, even so much as makes a distinction between this and the three other Commandments of the first Table: and it is to be taken ac∣cording to the third rule of Extent before specified, viz. that is spiritual and extends to the heart. Coram me, Not in my sight. That is, thou shall not have any other God not so much as in the secret corner of thy heart: for God is scrutator cordis,* 1.1190 a searcher of the heart. This implies the vertue of integrity. The law is spiritual,* 1.1191 saith the Apostle, and therefore the duties here commanded, are to be, not onely coram facie humana et coram luce, in the sight of men and in the light, which reach only to the exteriour act of Gods worship, but this coram tenebris et coram facie Dei, in* 1.1192 the darknesse, and in Gods sight, reaches to the thoughts, the inward parts of the* 1.1193 soul, which belong properly to the sight of God. It is God that formed the light, and created the darknes. And therefore, as the Psalmist saith, the darknes and light are both to him alike. And he that made the eye shall he not see? He sees not onely what the eve seeth, but also because he formes the spirit of man, Zach. 12. 1. He seeth what the eye seeth not, but onely the spirit of a man beholds, and that, as Saint Augustine saith, whether the Candle burne, or is put out; and which is more* 1.1194 then all this, he seeth further then the spirit of man can see; for though our heart condemnes us not, yet he can, for he is greater then our heart, and knows more then our heart or spirit.

Again this [Coram me] distinguishes true obedience from a bare appearance: for bonum apparens, good in shew, may be Coram homine before man; but bonum ve∣rum is onely Coram me, before God. For Coram homine before man, or any other Coram, argues nothing to be other then in appearance: but Coram Deo makes it in∣deed. Saint Paul Ephes. 3. 16. Divides every man into an inward, and an outward man and the same words are use byd Plato before him, whence some gather he had read Plato; there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an inward and an outward man, and which of these two pleaseth God best, himself sheweth in Eliab, and David. Samuel had a* 1.1195 liking to Eliabs countenance, but God said, look not on it, for I have refused him* 1.1196 God saw more into him then Samuel could. God looketh into the heart, and* 1.1197 therefore requireth truth in the inward parts. For there God rules especially. The kingdom of God is within you, as our Saviour said to the Pharisees. There it must begin, and there he delighteth to be most, if our heart he right, from thence

he expects his worship. For in the heart is the principal seat of Christs scepter, there be rules, subduing our wills to God. There is in all men a corrupt desire of appearing outwardly to men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we affect to seem something, as Saul, when he spake to Samuel, who had told him that God had rejected him, yet saith* 1.1198 he, Honour me, I pray thee, before the elders of my people, and before Israel: such is our nature to appear outwardly to men; but this appearance commends us not to God, for he delights most in the truth and sincerity of the heart, for, as the common saying is, every man is chiefly delighted with that, wherein he is singular and exceeds others; and because that God alone can search the heart, there∣fore he delights in it, and requires our obedience to be coram facie mea, as in his sight. Therefore it is that the Wise man counselleth a man to keep his heart with all* 1.1199 diligence. He gives a double reason, for it is the principal member, and therefore gives God the chief glory; and further it is the fountain of all our actions by none of which is God honoured, if they come from a corrupt fountain; nay they are so far from being accepted that they are abominable, and therefore according to the disposition of the heart, life or death proceeds: if we worship God with a right heart, then we shall reap life; if that be unsound, death eternall follows. And therefore necessitas incumbit, we had need to keep that member right. For all those glorious duties before spoken of, if they want integrity, or a good heart, they are so far from Gods acceptation, that they become abomination. For if we be∣lieve,* 1.1200 our faith must come from the heart; if we love it must be not in word, but* 1.1201 in truth, which comes from the heart. Our obedience also must proceed from the* 1.1202 * 1.1203 heart. To conclude this, whatsoever we do, we must do it heartily, as to the Lord, and not to men.

That which is here commanded is called, virtus integritatis by the Fathers, inward soundnesse against hollownesse, and sincerity against mixture. And they ground it upon Gods charge to Abraham, when he made the covenant of Circumcision,* 1.1204 Ambula coram me, what that is, God explained in the next words, & esto integer, walk before me, and be upright or perfect without hypocrisie. It is commonly joyned in Scripture with another word, Job was an upright and just man, the words* 1.1205 signifie properly, straight and sound, upright and pure in another place; and an ho∣nest* 1.1206 and good heart in another. The nature of the word integer is taken from timber, it must be straight without, and sound within; straight that it be not crooked, coram facie humana, and sound that it be not hollow coram facie divina, before God. There∣fore* 1.1207 the Ark was overlaid with gold, without and within, and in this respect it was that the Psalmist distinguished the Church (the Kings daughter) from other Kings* 1.1208 daughters, her outward beauty might be parraleld, but she was all glorious within. It is the inward beauty which is required chiefly.

That which is forbidden is hypocrisie. Our Saviour taxed it in the Pharisees, by telling them they had a care to make clean the outside of the cup and platter, but had* 1.1209 no regard to that which was intus, within. This is the sin of seven woes, more then we read that any other sin had. Of which S. Chrysostome saith, Pharisaeorum justitia erat in ostentatione operis, non in rectitudine intentionis, the righteousnesse of the Pharisees consisted in ostentation of their works, not in the uprightnesse of their* 1.1210 intents. The other extream is that the Prophet taxes in Ephraim, whom he calld a* 1.1211 silly dove without heart: this is simplicity without wisdom, when there is as our Saviour intimates, Columba sine serpente, the dove without the serpent. Of such speaks Solomon, when he saith, that a fool uttereth all his minde, he poures out his spirit without any manner of wisdom and discretion, before every man: our integrity therefore must be preserved with wisdom.

1. The way to keep our selves in this integrity. First, Seneca's councel to Lucillus* 1.1212 (who desired this vertue) was, when he took any thing in hand, to imagine that Cato, Scipio, or some other of the ancient Romans, renowned for vertue, stood before him. But it is a better way for us to do as the Psalmist did, to set God alwayes* 1.1213 before our eyes, conceiving, (and that truely) that whatsoever we do is in his pre∣sence. If that will not work with us, then to set God not absolutely, but as he will sit, when the secrets of all hearts shall be disclosed, at the day of judgment. The day* 1.1214 (as the Apostle speaks) when God shall judge the secrets of all men: for (as the Preacher* 1.1215 saith) God shall bring every work into judgement, with every secret thing.

2. Another motive, and that a forceable one, to perswade us will be, that God requires an exact and sincere service of us to himself, because he commandeth* 1.1216 singlenesse of heart from servants to their Masters even with fear and trembling. If this; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eye-service will not be allowed by God, as current towards men, much lesse will he allow it to himself.

3. Lastly, if we consider the integrity of Christs heart to us, of whom we read, that it was pierced, and that he spent his very heart blood for us: if we consider that, it will stir us up to have a reciprocal heart to him, and say with S. Bernard, juste cor nostrum vindicat, qui cor suum pro nostro dedit, he may justly challenge our hearts, that gave his for ours. When he had offered his hands, feet, and other members for us, yet thought it not sufficient, but gave his heart for us also. It is not our tongue, hands, or feet, that can requite it; our hearts will be too little, if we give them also up to him.

1. And we shall know whether our hearts be upright or no, first, by the Heathen* 1.1217 mans rule,

Nil conscire sibi, nulla pallescere culpa — hic murns 〈◊〉〈◊〉 us 〈◊〉〈◊〉.

A sound heart is like a wall of brasse, and is so full of courage that it can say, with the Apostle, 〈◊〉〈◊〉 perminimum est, ut a vobis judicer, it is a very small thing that I should be judged by you. It is the soundnesse of the heart that will make it bold, if* 1.1218 we be not 〈◊〉〈◊〉 mali to our selves, that we know no evil in our selves. This made John Baptists heart to be above King Herodes power; the want of it made Peter afraid* 1.1219 at a silly Damsels speech, charging him to be of Christs company.

2. Another mark like to this, is, if we be firm and upright under the crosse. If affli∣ctions alter us not: for troubles and crosses will dishonour the integrity of our hearts. Look how we stand affected in them, if firm, then no doubt but we are right. If we can say with King Hezekiah, Remember, O Lord, how I have walked before thee in* 1.1220 truth, and with a perfect heart: this upheld him when he was sick even unto death; but e contra, if the heart be not sound, then in any crosse, it melts within us like wax, as the Psalmist speaks, Psalm 22. 14.

3. If we derest sin in our selves, and punish it no lesse in our selves then others. Judah* 1.1221 at the first in the case of Thamar, cried, Bring her away, let her be burnt; but upon* 1.1222 further consideration, when it came to be his own case, there was a sudden alteration, she was more righteous then I. This is much like that the Heathen man said of 〈◊〉〈◊〉 and his fellow, that they did odisse tyrannum, but not tyrannidem, they hated the tyrant, but not the tyranny: whereas a sound heart hates sin most of all in it self, even the least sin as we see in the Apostle when he cried out, O wretched man that I* 1.1223 am, who shall deliver me from the body of this death?

4. The last is somewhat hard. If we can with confidence say those two last verses of the pialmist, Search me, O Lord, and know my heart, try me, and know my* 1.1224 thoughts, and see if there be any wicked way in me, and lead mein the way everlast∣ing. If any dare take this upon him, and can speak it truely not deceiving himself, his heart is upright in him: but a gentler tryal then this is, if a man can say in four particular cases, as he in another place, if there be any wickednesse in my hands, &c. let the enemy persecute my soul, &c. And when we with communing with our own hearts privately, can say, as my heart hath been upright with thee,* 1.1225 so I desire in my last gasp to be comforted by thee, O Lord, and to be holpen in my* 1.1226 greatest need. In these cases a man may perceive whether his heart be sound,* 1.1227 or not.

And this according to the sixth rule stayeth not in our selves, but desires to have it in others also, with S. Paul, who prayed for the Philippians, that they might be sin∣cere.* 1.1228 And so did the friends of Job, though they took a wrong course in their com∣forts, yet they were right in this, that they had a desire to make Jobs heart upright. Thus far of integrity.

One point more rests to be handled within the last general Proposition, and* 1.1229 that is, Non habebis, Thou shalt not have. The observation is, that it is set down in the future tense, which implies perseverance; and this is the knitting up of all. It standeth first in the text, non habebis, and non erunt, thou shalt not have, and there shall not be, but in order of handling it hath the last place, because it is the shutting up of all.

The words, Non habebis must not be answered with non habeo, or non habui, but with non habebo, I will have no other gods; and this is perseverance. This is a greater matter then many do imagine: fui, sum, and ero are distinctions of the three times.

• 1. For fui; it is certain, that whosoever shall consider what he hath been, will be brought into a melancholick and sad passion. S. Bernard saith, Recordare praeterita, & erubesce, it will confound a man to remember what he hath done.
• 2. For sum. Peradventure there my be some comfort, inregard that we endeavour and strive to obtain.
• 3. But howsoever it stands with us for the present, our comfort depends chiefly upon ero, what we shall be; and if we persevere not in good, ero must needs be ter∣rible: for a man to consider in what case he may be hereafter, and considerare novissi∣ma, to think upon his end: whether God may not forsake him, if he be not careful to persevere on his part, as he hath done others, that have been for the present in as good and peradventure better case then he is, but were not careful to endeavour, and to use the means required on their part, to persevere, and therefore were left of God, and returned with the dog to their vomit: therefore non habebis is a sharp and strict command, and to be looked to.

In the common conveyances at Law, there is, Habendum & tenendum to have and to hold; we have formerly seen Quid habendum, what we were to have, now we are to see Quid tenendum, what we must hold and keep. It falls naturally into the last place by due order. 1. First because (as the Heathen say) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wisdom or knowledge is the beginning of vertue: but constancy and* 1.1230 perseverance, is virtutis apex, the pitch and perfection of vertue, and as S. Ber∣nard, Perseverantia est unica filia summi Reg is, finis virtutum, earumque consum∣matio, perseverance is the onely daughter of the great King, the end and consum∣mation of all vertues.

2. Secondly, because all other vertues are preserved by this, or (to use the Apostles* 1.1231 phrase) seasoned with this salt. As God set David over Israel by a covenant of salt, that is, by an everlasting covenant, and no sacrifice was under the Law without salt, to shew, that as the covenant is perpetual on Gods part, so ought the condition to be on ours, by perseverance, and thereby is known the truth of our obedience, with∣out which an hypocrite may go for a true Christian. S. Bernard calleth it, totius boni repositorium & virtus, the place where all good is preserved and kept; and the strength and vertue of all other.

3. Because as there is in every vertue a resemblance or conformity in us to some attribute of God, as in our knowledge to his wisdom, in our belief to his truth, in our fear to his justice, in our love to his mercy, in our integrity to his ubiquity, so in this of perseverance to his eternity.

4. Because God is Alpha and Omega, the beginning and the end, which is his book of perseverance. So must we persevere according to our quandiu, that is, till we die, usque ad mortem, and not onely to natural but even to violent death. The Apostle hath another usque, us{que} ad sanguinem, unto blood, and so his own resolution was, (not onely usque advincula) not to be bound onely, but usque ad mortem, to die for the Name* 1.1232 of the Lord Jesus. This must be our Omega. Wheresoever our Alpha is placed, this must be our Omega, our eternity. Otherwise as S. Bern. saith, Quid levitate cum aeter∣nitate? there is no fellowship between God and man, without perseverance. Incon∣stancy hath no congruity with eternity.

On the other side backsliding is condemned. Our nature is so corrupt, that, as in the last affection we spake of [Sincerity] we have a desire to seem rather then to be, because it is easier, and we naturally love ease: so here we have a desire of falling away, or starting back like a bow, like a deceitful bow, to which the Prophet re∣sembles* 1.1233 the Israelites. We are naturally like a bow, which being almost bent, and let go never so little, starts back. Or, as the Apostle no lesse excellently, we are apt* 1.1234 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, segnescere, or to feel a grudging in our bones all the while we are doing good, and are soon weary of welldoing.

1. How necessary this vertue is, is plain by diverse reasons. First all the good we have formerly done is lost without it, Incassum bonum agitur (saith S. Gregory) si ante vitae terminum deseratur, quia frustra velociter currit, qui priusquam ad met as venerit, deficit; all the good we do is in vain, if we leave doing good before the* 1.1235

end of our life: because he runs swiftly to no purpose, that gives over before he comes to the goal. It is God by the Prophet that saith, when a righteous man* 1.1236 turneth from his righteousnesse, &c. all the righteousnesse that he hath done shall not be mentioned.

2. In regard of the benefit that comes by it. He that continueth to the end shall be* 1.1237 saved, saith our Saviour. Upon which S. Bernard, Non qui inceperit, sed qui perseve∣veravit* 1.1238 usque ad finem, hic salvus erit, not he that beginneth, but he that persevereth to the end, this is the man that shall be saved.

3. Again, as it is with faith, our first covenant is, nisi credideritis non stabiliemini, if ye will not beleeve, ye shall not be established: so in this, if thou continue not,* 1.1239 thou shalt be cut off. Upon this persevering or discontinuing standeth the getting* 1.1240 or forfeiture of all: behold the goodnesse of God to thee, if thou continue, other∣wise thou shalt be cut off.

4. In the reason and laws of man it is a point in all contracts, that nihil praesupponi∣tur esse actum, donec aliquid restat agendum, nothing is said to be done, while any thing remains to be done. As in a building, a house is not said to be finished, until the last stone be laid and the building covered.

That which is here commanded is perseverance, set down in Matthew 24. 13. and* 1.1241 in many other places: metaphorically it is called watching till the Bridegroom come, and so the contrary, viz. falling away, or defection, is called sleeping in the parable of the Virgins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they all slumbered and slept: and in the next Chapter it is reproved without a parable in the Disciples, that they could not watch with Christ one hour, they could not persevere, the heavinesse of their eyes shewed the heavinesse of their souls, and made them unfit in the duties then required.

Perseverance is distinguished from patience thus: the object of patience being tristitia crucis, the sorrow of the crosse, and of the other taedium diurnitatis, the wearinesse of continuance. It is called perseverance in regard of the length of time, and the tediousnesse which accompanieth it, which must be overcome. And there∣fore in regard of the necessity of it, we are to take the Apostles caveat, Take heed* 1.1242 lest there be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, while it is called to day. And this hodie S. Jerome calls quotidie, when we have done this day, it is not blotted out, but when the morrow comes, there is hodie still, and so every day is hodie, as long as we live, usque ad mortem.

1. That which is forbidden is in the first rule of extent [excesse] To continue wil∣fully* 1.1243 in an evil course. There are some that can rise up early in the morning that they* 1.1244 may follow strong drink, and continue till night, till the wine enflame them. And as the Wise man saith, Tarry long at the wine, till they have red eyes, yea and red faces too. And as it is in the drunkard, so in the glutton, who continues til his skin is ready to break; and the Adulterer as long as his loyns last; the contentious man as long as his pursc lasts S. Angustine saith upon that place [Judas festinavit] Petrus dormis tu, & non dormit Judas, sed festinavit? dost thou sleep Peter, and doth Judas make haste? And S. Jerome saith, Infoelix populus Dei, qui tantam perseverantiam non habet in 〈◊〉〈◊〉, quantam improbi in malo; O unhappy people of God, which have not as great per∣severance in good, as the wicked in evil.

2. The second is in defect, and it is an extream, more rife and usual now a dayes; Inconstancy in good. The Romanes were so glorious professours, as that S. Paul said of them, I thank my God through Jesus Christ for you all, that your faith is pub∣lished* 1.1245 through all the world. Yet, when he was at Rome, at his appearing before Nero, he complained, No man stood with me, but all men forsook me. And this is the* 1.1246 custome of those that want perseverance; for a while they are hot and zealous, but afterwards they forsake Saint Paul, and may justly be resembled to Nebuchad∣nezzars* 1.1247 image, whose head was gold, but the feet were clay, they begin in gold, but end in dirt.

Certainly theres none so bad in the world, but hath his beginning in some good; for God is the light that lightens every one that cometh into the world: theres not the worst of men, but is enlightned in part; sometimes he seemeth good and then fal∣leth back; and these revolters are of two sorts.

1. For they do first, as Demas did. He at the first was reputed so in the church,* 1.1248 that Saint Paul joynes him with Saint Luke. But afterwards S. Paul saith, Demas hath* 1.1249 forsaken me, having followed this present world.

And these are of two sorts; for either they fall quite away at once, without any signe of returning; or else in the second place they are such as may be compared* 1.1250 to Pharoah, from the 7. of Exodus to the 11. of whom we read, that he had many beginnings, and many interruptions: come a shower of rain or hail, or any new plague, he crieth, the Lord is righteous, and I and my people are sinners, and then pray for me, that this plague may be taken from the land, and I will let you go. So there are some, that have many beginnings. every day a beginning, and never go for∣ward. It is fitly called Religio lateritia, a religion of bricks, or that cometh by fits, and continues not, Such are like that beast in the Revelation, that had 7. heads many* 1.1251 beginnings, but never go on to bring any thing to perfection.

2. The second sort are such as set themselves out of malice to oppose the truth which they formerly professed, with a resolution never to returne again which is high Apostacy.

1. Forasmuch as patience is joyned with perseverance; one of the best means to* 1.1252 attain this duty is, to cast before hand, to foresee what troubles may and will befall us, that we may be armed against them, and how long the time may be. It may be the Lord may come in the first watch, it may be not till the second, nay, not till the third: though sooner, or later, yet we must not be found a sleep, when∣soever* 1.1253 he comes. God commanded joshua, and reiterates it often, to provide and* 1.1254 strengthen himself against all crosses which should happen to him before he came to the land of promise. Esto fortis, be strong, faint not. And it is the Apostles counsel, be strong in the Lord. So that this fore-arming our selves against the assaults of* 1.1255 our enemies is a very good means to make us hold out in times dangerous or difficult.

2. If we consider with our selves, what our own judgement is, when it is not our own case, what account we make of things that continue not. A Christian is compared to a tree, that brings fruit in season, whose leaf doth not wither &c. Now what account do we make of fruit thats nipt or bitten in the blossom, or thats wind shaken, or that is rotten or wormeaten, that cannot last till the gathering, or keep if it be gathered. What account doth the husbandman make of a morning cloud, that vanisheth, and promiseth no showres, or of the seed that falls among stones, which may grow up for a time, but when the sun ariseth, is parched, and withereth, and never comes to perfection, the reaper filleth not his hand, nor the mower his bosom. Such fruit is all our obedience, if we persevere not, like a morning cloud Hos. 6. 4. Or like seed sown upon stony ground. In all other things we prefer that which is permenant: vessels of wood or pewter, before glasses or earthen ware, be∣cause they are 〈◊〉〈◊〉, though they make never so fair a shew: a poore crost or a small close, especially if we have the freehold, we esteem before a goodly house for which we pay rent, because of the continuance. So that by our own practise we condemne our selves, if we be not carefull to persevere and hold out.

3. Unlesse we persevere, all that Christ did for us, and all that we do for him, or our selves is in vain: now no man desires to do any thing in vain, to beat the winde. This vanity of all may be seen in two respects.

• 1. In respect of Christ, we make all that he did in vain. How intollerable is it, that so great a person as the Son of God should come down from heaven, be born and live amongst us, and die so base and ignominious a death, and al in vain: yet we frustrate al, if we continue not in grace to the end. He persevered to the end, went through all the work required for our salvation: The cup was not suffered to passe from him, but he drank it up clear, even to the dregs of it. This was the price of his labours, our perseverance in that estate he obtained for us; wherein if we continue not, this is more grief to him, then it was to suffer; Labor irritus supra omnem laborem, to la∣bour in vain is more to him, then all the torments he suffered, though they wrought so upon him, that he cryed out, Eli, Eli, &c. My God, my God, why hast thou for∣saken me. This should move us to persevere.
• 2. In respect of our selves: all we have done or suffered will be in vain, if we per∣severe not if after we have escaped the pollution of the world, we be intangled again,

• we are like to the dog that returnes to his vomit and to the sow that was washed, to her wallowing in the mire, our former washing was in vain. Under the law, if any* 1.1256 Nazarites did separate themselves by a vow, and devote themselves more specially* 1.1257 to Gods service, if they did touch any dead body, though it were upon the last day of their separation, they were to begin all their dayes anew; for all that was done before was counted as nothing. This was a figure, the truth whereof we read in Ezekiel. If the righteous man forsake his righteousnes, and commit the abominati∣ons of the wicked &c. Look whensoever he gives over his righteousnesse then, even then at that hour, all he hath done formerly, shall be forgotten, it shall be, as if he had not done a righteous deed. Therefore if we will not lose the fruit of our for∣mer labours, we must look to our perseverance. Nay further, not onely Christ and we shall lose our pains, but a worse thing will happen to us; for when the evil spirit is cast out, if he come again, and finde the house swept and garnished, but empty, he will not onely enter again, but he will bring with him seven spirits more worse then himself, and then the end of that man will be worse then the beginning, hisestate is much worse, even in a manner without hope of recovery.

4. The last, and which may be made use of by the children of grace, is intuitus mercedis. The reward which God purposes to bestow on us, shall not be a reward for dayes or years, but it shal be an endlesse reward for ever and ever: and surely (as the Philosopher saith) our labour ought to be proportionable to the price of our labour, seeing God rewards us not as hirelings, but bestows the inheritance upon us for ever which is the reward of sons, we should not labour as 〈◊〉〈◊〉, for a year or a certain time, but quandiu vivimus, as long as we live; our obedience must endure quan∣diu nos as long as we are, as the reward will be quandiu ille, as long as he shall be; we must serve him in 〈◊〉〈◊〉 nostro, in our eternity, seeing he rewards us, aeterno suo, with his eternity.

The signes of Perseverance.

The signe of other graces is perseverance, of which we connot be certain a priori perseverance it self is a signe a posteriori of our happy estate, and therefore the Hea∣then could say, 〈◊〉〈◊〉 nemo suprema{que} funera faelix esse potest, no man can be happy before his death, nor can we pronounce of any man what he is, till it appeare whe∣ther he persevere or no. Perseverance it self is a special note of a true christian, it is* 1.1258 the note which Christ gives, which infallibly distinguishes the true professor from an 〈◊〉〈◊〉. Those gratiae gratis datae, (which the schools distinguish from saving grace, called gratia gratum faciens) may shine in an hypocrite, as well as a true christi∣an; he may have as good natural parts, make as glorious a profession, use as much dili∣gence (it may be more) in Gods 〈◊〉〈◊〉, as the best; but as Christ saith, when the wolfe comes, then ther's a difference seen, between the true shepheard and the hire∣ling: the one layes down his life for the sheep, while the other betakes himself to slight, so 〈◊〉〈◊〉 persecution or trial comes then the hypocrite 〈◊〉〈◊〉 away, whiles the true 〈◊〉〈◊〉 perseveres, and holds out. This perseverance shews whether a man be begotten with mortal or 〈◊〉〈◊〉 seed; the mortal seed may move a hearer for the present, but the immortal seed continues with him, and works perseverance in him. Thus a man may judge whether he feare God, or onely the judgement, when he is humbled under a judgement, if he feare God for himself, the fear will continue, if it be onely for the judgement, it will vanish when the judgement is over, as we see in Pharoah.

But though we have no certain notes of perseverance, yet there are some proba∣ble marks and signes, whereby we may judge of the likelyhood of our conti∣nuance.

1. The first is, if we feel a desire in our selves with the Apostle, to presse toward the mark not looking back but going forward; if we consider not how long we* 1.1259 have already continued, nor slatter our selves of our lives past, but bend our whole study and endeavour how we may go on, and hold out; for as Saint Augustine saith, 〈◊〉〈◊〉, sufficit, defecisti, if we once say, we have done enough, we are then fallen back. Saint Gregory observes upon that of Jacobs ladder, that the Angels ascended* 1.1260 and descended, but none stood still; which he applies to the life of a christian, who mustnever stand still, and gives this reason. Quando desinis esse melior, incipis esse deterior. when we leave being better, we begin to be worse. For our nature is

like a bow, which if you bende it not forward till the string take hold, it will start back of its own accord.

2. A second and a better, is, if we finde our selves more fruitfull in good works, when more years have taken hold of us. It was the mark of the Chuch of Thyatira,* 1.1261 that her last works were more then her first. When we abound more and moer as* 1.1262 the Apostle speaks, The Psalmist saith, they that be planted in the house of the Lord* 1.1263 shall still bring forth fruit in their age, and go from strength to strength.

3. The last is, if we persevere in time of trouble and 〈◊〉〈◊〉, if we flie not when the wolfe comes, if with Eliiah we be not afraid of the fiery horses, nor of the fiery charet. If persecutions and crosses make us not waver, then we may per∣swade* 1.1264 our selves, that our case is like to Jobs, of whom God said to Sathan, he holdeth fast his integrity though thou movedst me against him without a cause to destroy him; and that God will say the same of us.

The last or sixth rule is, to procure it in others. And herein we must follow the* 1.1265 Apostles counsel, strengthen those that are weake. Lift up the hands which hang down* 1.1266 and the feeble knees. It is set down from an act of piety in Barnabas, that he exhor∣ted* 1.1267 the people, that with purpose of heart they would cleave unto the Lord; and of Saint Paul and Barnabas, who perswaded the religious Jews, to continue in the* 1.1268 grace of God; and in another place, they confirmed the disciples, and exhorted* 1.1269 them to continue in the faith &c. As on the other side it is sett down by the holy Ghost, as a mark of an evil shepheard, and of bad sheep, not to strengthen the weake nor to binde up that which was broken, nor to reduce those that stray. As the re∣ceiving of vineger was Christs consummatum est, so is perseverance the consumma∣tum est 〈◊〉〈◊〉 a christian. It is like the mark in the Prophet, the last letter in the Al∣phabet, the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tau, which is called the letter of perfection, of enduring and con∣tinuing, which whosoever hath shall not be slain, but shall enter into the heavenly Je∣rusalem, but they which have it not, shall be slain without pitie.

So much for the first commandment.

Notes

• * 1.1

  Exod. 20. 1.
• * 1.2

  vers. 2.
• * 1.3

  3.
• * 1.4

  〈◊〉〈◊〉; 〈◊〉〈◊〉.
• * 1.5

  Deut 4. 8.
• * 1.6

  Esay 28. 29.
• * 1.7

  Psal. 107. 20.
• * 1.8

  Rom. 14. 11.
• * 1.9

  Esay 45. 23.
• * 1.10

  Psal. 83. 18. 〈◊〉〈◊〉
• * 1.11

  〈◊〉〈◊〉. 11. 36.
• * 1.12

  Mal. 1. 14.
• * 1.13

  2 Tim. 6. 15.
• * 1.14

  Jude ult.
• * 1.15

  psal. 104. 29.
• * 1.16

  30.
• * 1.17

  Exod. 3. 14.
• * 1.18

  Psal. 90. 2. 4.
• * 1.19

  Esay 57. 1. 5.
• * 1.20

  Apoc. 1. 18.
• * 1.21

  Heb. 13. 8.
• * 1.22

  Psal. 72. 8.
• * 1.23

  Zech. 9. 10.
• * 1.24

  Amos 9. 2.
• * 1.25

  Psal. 105. 〈◊〉〈◊〉.
• * 1.26

  Gen. 15. 6.
• * 1.27

  7.
• * 1.28

  Ezek. 5. 〈◊〉〈◊〉.
• * 1.29

  Psal. 108. 5, 6.
• * 1.30

  Esay 1. 2.
• * 1.31

  Deut. 32. 1.
• * 1.32

  5. 1.
• * 1.33

  Jer. 31. 33.
• * 1.34

  Deut. 10. 14.
• * 1.35

  Heb. 11. 16.
• * 1.36

  psal. 144. 10.
• * 1.37

  Exod. 5. 5.
• * 1.38

  Deut. 4. 34.
• * 1.39

  〈◊〉〈◊〉. 15. 7.
• * 1.40

  Jer. 16. 14, 15
• * 1.41

  Jer. 23. 6.
• * 1.42

  1. Cor. 1. 30.
• * 1.43

  Gal. 1. 8.
• * 1.44

  Rom. 11. 11.
• * 1.45

  Heb. 8. 6.
• * 1.46

  Gen. 22. 18.
• * 1.47

  Deut. 1. 8.
• * 1.48

  2. Tim. 1. 10.
• * 1.49

  Col. 1. 13.
• * 1.50

  2. Tim. 1. 10.
• * 1.51

  1. Thes. 1. 10.
• * 1.52

  Exod. 34. 28.
• * 1.53

  Deut. 10. 4.
• * 1.54

  Exod. 32. 15.
• * 1.55

  37:
• * 1.56

  Matth. 22. 40:
• * 1.57

  Mark. 12. 30:
• * 1.58

  Deut. 6. 5.
• * 1.59

  Lev; 19. 18.
• * 1.60

  1. Tim. 1. 5.
• * 1.61

  Rom. 13. 9.
• * 1.62

  105.
• * 1.63

  Psalm 82. 6.
• * 1.64

  Addition 6.
• * 1.65

  concerning the 4 princi∣ples of religl∣on implyed in the 4 first command∣ments.
• * 1.66

  Deut. 17. 8, 9
• * 1.67

  Mal. 2. 7.
• * 1.68

  Acts 8. 31.
• * 1.69

  Matth. 20.
• * 1.70

  Esay 42. 8.
• * 1.71

  1. Tim. 2. 4.
• * 1.72

  Psalm. 34. 14.
• * 1.73

  Exod. 22. 6.
• * 1.74

  Esay. 7. 13.
• * 1.75

  Rom. 7. 14.
• * 1.76

  John 4. 23.
• * 1.77

  Matth. 15. 19
• * 1.78

  Jer. 17. 9.
• * 1.79

  10.
• * 1.80

  Psalm 1. 1.
• * 1.81

  Psalm 101. 7.
• * 1.82

  131. 1.
• * 1.83

  Esay 3. 16.
• * 1.84

  1 Tim. 2. 9.
• * 1.85

  1 Pet. 3. 3.
• * 1.86

  Zeph. 1. 8.
• * 1.87

  Rom. 1. 10.
• * 1.88

  Matth. 5. 16.
• * 1.89

  Esay 10. 1.
• * 1.90

  Dan. 3. 4, 5. 6.
• * 1.91

  1. Sam. 22. 18
• * 1.92

  Acts 23. 2, 3.
• * 1.93

  2. Sam. 11. 15
• * 1.94

  12. 9.
• * 1.95

  1. Reg. 21. 8.
• * 1.96

  9.
• * 1.97

  10.
• * 1.98

  Lev. 20. 4.
• * 1.99

  5.
• * 1.100

  Rom. 13. 4.
• * 1.101

  1. Cor. 5.
• * 1.102

  1. Sa. 3. 13, 14
• * 1.103

  1. Reg. 20. 42.
• * 1.104

  John. 19. 16
• * 1.105

  1. Reg. 1. 6.
• * 1.106

  Job. 2. 9.
• * 1.107

  Judg. 14. 15.
• * 1.108

  2 Chron. 18.
• * 1.109

  Eph. 6. 4.
• * 1.110

  Gal. 5. 25.
• * 1.111

  Psalm, 1 1.
• * 1.112

  Gen. 49. 6.
• * 1.113

  Job, 21. 16.
• * 1.114

  Esr. 4. 5.
• * 1.115

  2 Sam. 16. 21.
• * 1.116

  Mar. 6. 24.
• * 1.117

  John, 11. 50.
• * 1.118

  Act. 19. 25.
• * 1.119

  1 Tim. 5. 22.
• * 1.120

  2 Sam. 11. 15
• * 1.121

  Psal. 50. 18.
• * 1.122

  Act. 8. 1.
• * 1.123

  7. 58.
• * 1.124

  Num. 16. 26.
• * 1.125

  Pro. 1. 14.
• * 1.126

  Lev. 1. 5.
• * 1.127

  19. 17.
• * 1.128

  Pro. 24. 24.
• * 1.129

  16. 29.
• * 1.130

  Psal. 55. 22.
• * 1.131

  Rom. 16. 18.
• * 1.132

  Esa. 5. 20.
• * 1.133

  Ezech. 13. 10.
• * 1.134

  18.
• * 1.135

  1 Kin. 22. 6.
• * 1.136

  11,
• * 1.137

  2.
• * 1.138

  Math. 5. 34.
• * 1.139

  Luk. 10. 30
• * 1.140

  2 Cron, 17.
• * 1.141

  Addition 7. of the observing of Chuch Cus∣toms.
• * 1.142

  2.
• * 1.143

  Rom. 14.
• * 1.144

  Matth. 5. 29.
• * 1.145

  〈◊〉〈◊〉. 5.
• * 1.146

  2. Sam. 12. 7.
• * 1.147

  Matth. 14. 4.
• * 1.148

  1. Thess. 5. 22.
• * 1.149

  Rom. 6. 12.
• * 1.150

  Eccl. 8. 8.
• * 1.151

  Jer. 4. 3
• * 1.152

  1. Cor. 10. 13
• * 1.153

  Matth. 12. 25
• * 1.154

  Addition 8.
• * 1.155

  about the di∣stinction of inward and outward wor∣ship.
• * 1.156

  John 4.
• * 1.157

  Matth. 4. 10.
• * 1.158

  Deut. 6. 13.
• * 1.159

  10. 20.
• * 1.160

  Gen. 3. 5.
• * 1.161

  〈◊〉〈◊〉 42. 〈◊〉〈◊〉.
• * 1.162

  Jude, 7.
• * 1.163

  Pro 7. 5.
• * 1.164

  Psa. 81. 9.
• * 1.165

  1 Kin. 18. 21;
• * 1.166

  Math. 6. 24.
• * 1.167

  Math. 4. 9.
• * 1.168

  Mal. 1. 6.
• * 1.169

  Mat. 6. 24.
• * 1.170

  〈◊〉〈◊〉. 2. 9.
• * 1.171

  2 Cor. 11. 2.
• * 1.172

  1 Cor. 8. 4.
• * 1.173

  Devt. 6. 5.
• * 1.174

  John. 17. 3.
• * 1.175

  Eccl. 12. 13.
• * 1.176

  Rom. 8. 24.
• * 1.177

  1.
• * 1.178

  John, 17. 3.
• * 1.179

  1 Cor. 8. 1.
• * 1.180

  Jer. 9. 24.
• * 1.181

  psal. 70.
• * 1.182

  Rom. 10. 14.
• * 1.183

  Rev. 20. 5. 6.
• * 1.184

  Luck, 10. 42,
• * 1.185

  Jer. 10. 14.
• * 1.186

  Eccl. 9. 9
• * 1.187

  Rom. 1. 21.
• * 1.188

  Job. 15.
• * 1.189

  1 Sam. 2. 3.
• * 1.190

  Joel, 6. 45.
• * 1.191

  Esay. 54. 13.
• * 1.192

  Jer. 31. 34.
• * 1.193

  psalm. 36. 9.
• * 1.194

  Deut. 5. 7.
• * 1.195

  Neh. 8. 8.
• * 1.196

  Mal. 2. 7.
• * 1.197

  〈◊〉〈◊〉. 1. 2.
• * 1.198

  Eph. 4. 11.
• * 1.199

  1 Cor. 12. 〈◊〉〈◊〉
• * 1.200

  Matth. 28. ult.
• * 1.201

  Acts 8. 28.
• * 1.202

  10. 30.
• * 1.203

  Luk. 11. 13.
• * 1.204

  John 5. 39.
• * 1.205

  1 Joh. 2. 20. 27
• * 1.206

  Col 3. 16.
• * 1.207

  1.
• * 1.208

  Hof. 4. 1.
• * 1.209

  3.
• * 1.210

  Rom. 3. 17.
• * 1.211

  Esay. 5. 13.
• * 1.212

  Pro. 14. 22.
• * 1.213

  ad Six. ep. 105
• * 1.214

  Acts 17. 30.
• * 1.215

  Psalm 14. 8.
• * 1.216

  2.
• * 1.217

  Rom. 12. 3.
• * 1.218

  Col. 3. 16.
• * 1.219

  1 Cor. 14. 20.
• * 1.220

  Esay 28. 9.
• * 1.221

  10.
• * 1.222

  2. Tim. 3. 7.
• * 1.223

  Heb. 5. 12.
• * 1.224

  Dan. 12. 3.
• * 1.225

  Joel 2. 28.
• * 1.226

  Esay 54. 13.
• * 1.227

  9. 2.
• * 1.228

  11. 9.
• * 1.229

  1 Cor. 6. 2, 3.
• * 1.230

  1 Cor. 14. 34.
• * 1.231

  Acts 18. 3.
• * 1.232

  Evagr.
• * 1.233

  Hos. 8. 12.
• * 1.234

  Heb. 5. 12.
• * 1.235

  1. Thess. 5. 21
• * 1.236

  John 10. 5.
• * 1.237

  1. Pet. 3. 15.
• * 1.238

  Psalm 82. 5.
• * 1.239

  John 17. 3.
• * 1.240

  1. Tim. 6. 16.
• * 1.241

  Exod. 33. 23.
• * 1.242

  3. 6.
• * 1.243

  Exod. 29. 46.
• * 1.244

  34. 6.
• * 1.245

  7.
• * 1.246

  Prov. 1. 16.
• * 1.247

  〈◊〉〈◊〉. 27.
• * 1.248

  Deut. 12. 8.
• * 1.249

  Eph. 4. 17.
• * 1.250

  2. Cor. 10. 5.
• * 1.251

  1. Cor. 3. 18.
• * 1.252

  Matth. 11. 25.
• * 1.253

  Rom. 1. 22.
• * 1.254

  1. Pet. 1. 18.
• * 1.255

  2. Chro. 17. 4.
• * 1.256

  Amos. 5. 13.
• * 1.257

  12.
• * 1.258

  Mic. 2. 3.
• * 1.259

  2. Tim. 3. 1.
• * 1.260

  Luke 10. 42.
• * 1.261

  Matth. 6. 33.
• * 1.262

  psal. 46. 10.
• * 1.263

  1 Cor. 7. 5.
• * 1.264

  Act. 17. 21.
• * 1.265

  Mic. 6. 16.
• * 1.266

  Jer. 4. 22.
• * 1.267

  Ja 1. 5.
• * 1.268

  Sap. 8. 21.
• * 1.269

  10.
• * 1.270

  1 Kings, 3. 7.
• * 1.271

  10.
• * 1.272

  Deut. 6. 6, 7, 8, 9,
• * 1.273

  1 Cor. 14. 20.
• * 1.274

  Jude, 12.
• * 1.275

  Faith
• * 1.276

  Luke, 12. 29.
• * 1.277

  Act. 26. 28.
• * 1.278

  Gen. 45. 27.
• * 1.279

  1 King. 10. 1.
• * 1.280

  John, 3. 9.
• * 1.281

  1 Cor 2. 9.
• * 1.282

  Esa. 64. 4. 〈◊〉〈◊〉
• * 1.283

  Job. 36. 26.
• * 1.284

  Esa. 7. 9.
• * 1.285

  1 pet. 3. 15.
• * 1.286

  2 Cor. 10. 5.
• * 1.287

  Act. 4. 31.
• * 1.288

  psal. 18. 44.
• * 1.289

  Addition 9.
• * 1.290

  concerning the evidence of faith, and free∣dom of assent.
• * 1.291

  Rom. 10. 〈◊〉〈◊〉.
• * 1.292

  1 Cor. 13. 〈◊〉〈◊〉.
• * 1.293

  1 Cor. 13. 12.
• * 1.294

  2 Tim. 1. 12.
• * 1.295

  A poc. 15. 3.
• * 1.296

  Tit. 1. 2.
• * 1.297

  Heb. 6. 18.
• * 1.298

  Rom. 1. 2.
• * 1.299

  Heb. 6. 13.
• * 1.300

  2 pet. 1. 4.
• * 1.301

  Heb. 6. 17.
• * 1.302

  Exo. 31. 18.
• * 1.303

  Rom. 4. 11
• * 1.304

  2 Cor. 1. 22
• * 1.305

  2 pet. 1. 21.
• * 1.306

  John, 2. 18.
• * 1.307

  10. 38.
• * 1.308

  15. 24.
• * 1.309

  Luc. 1. 37.
• * 1.310

  Esa. 59. 1.
• * 1.311

  Num. 11. 23.
• * 1.312

  〈◊〉〈◊〉. 3. 25.
• * 1.313

  Heb. 11. 1.
• * 1.314

  Col. 1. 23.
• * 1.315

  2. 7.
• * 1.316

  2 Cor. 1. 24.
• * 1.317

  5. 7.
• * 1.318

  Rom. 14. 23.
• * 1.319

  1. Cor. 1. 21.
• * 1.320

  1 Cor. 10. 13.
• * 1.321

  Heb. 12. 2.
• * 1.322

  1 Tim. 1. 15.
• * 1.323

  Rom. 10. 8.
• * 1.324

  Gal. 6. 10.
• * 1.325

  James 5. 15.
• * 1.326

  Rom. 4. 11.
• * 1.327

  John 20. 29.
• * 1.328

  Hosea 2. 20.
• * 1.329

  Mark 16. 16.
• * 1.330

  John 3. 18.
• * 1.331

  Heb. 11. 6.
• * 1.332

  Job 34. 18.
• * 1.333

  John 3. 33.
• * 1.334

  1. John 5. 10.
• * 1.335

  1.
• * 1.336

  Eph. 5. 6.
• * 1.337

  Abak. 2. 4.
• * 1.338

  2. Thess. 2. 11.
• * 1.339

  2. Keg. 7. 2.
• * 1.340

  17.
• * 1.341

  In 1 Cor. c. 16
• * 1.342

  Rom. 12. 3.
• * 1.343

  Matth. 8. 10.
• * 1.344

  15. 28.
• * 1.345

  14. 31.
• * 1.346

  Mark 9. 24.
• * 1.347

  Luk. 17. 5.
• * 1.348

  Rom. 14. 5.
• * 1.349

  Eph. 6. 16.
• * 1.350

  John 5. 4.
• * 1.351

  1. Thess. 5. 8.
• * 1.352

  Heb. 11. 33.
• * 1.353

  Matth. 14. 31.
• * 1.354

  Mark 6. 5, 5.
• * 1.355

  Mark 9. 23.
• * 1.356

  Matth. 17. 19.
• * 1.357

  Gen. 32. 28.
• * 1.358

  Matth. 15. 28.
• * 1.359

  8. 10
• * 1.360

  Hebt. 11. 6.
• * 1.361

  John 5. 46.
• * 1.362

  Addition 10.
• * 1.363

  concerning the nature of faith.
• * 1.364

  Matth. 5. 20.
• * 1.365

  7. 22.
• * 1.366

  Acts 3. 26.
• * 1.367

  John 14. 15.
• * 1.368

  Hebr. 4. 2.
• * 1.369

  Luke 12. 49.
• * 1.370

  Matth. 3. 11.
• * 1.371

  1 Thess. 5. 19.
• * 1.372

  20.
• * 1.373

  S. Augustine
• * 1.374

  1. Reg. 10. 6.
• * 1.375

  John 4. 42.
• * 1.376

  Rom. 10. 17.
• * 1.377

  Luke 16. 10.
• * 1.378

  John 3. 12.
• * 1.379

  Gen. 30. 30.
• * 1.380

  22. 7. 8
• * 1.381

  Matth. 4. 5.
• * 1.382

  Abak. 1. 16.
• * 1.383

  Job. 31. 24, 25
• * 1.384

  Jer. 17. 5.
• * 1.385

  Psalm 146. 3.
• * 1.386

  20. 7.
• * 1.387

  Jer. 9. 23.
• * 1.388

  7. 4.
• * 1.389

  Ezek. 33. 30.
• * 1.390

  Deut. 8. 3.
• * 1.391

  Ezek. 4. 16.
• * 1.392

  Psalm 44. 7.
• * 1.393

  127. 1.
• * 1.394

  1 Tim. 4. 4. 5.
• * 1.395

  Job. 1. 5.
• * 1.396

  Gen. 32. 9.
• * 1.397

  Exo. 17.
• * 1.398

  Pro. 10. 15.
• * 1.399

  Mic. 2. 1.
• * 1.400

  2 Cor. 13. 8.
• * 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.402

  psal. 17. 14.
• * 1.403

  Agg. 1. 6
• * 1.404

  2 Chr. 16. 12.
• * 1.405

  2 Sam. 17. 1.
• * 1.406

  14.
• * 1.407

  23.
• * 1.408

  Esa. 19. 11.
• * 1.409

  Psal. 20. 7. 8.
• * 1.410

  Jos. 6. 20.
• * 1.411

  Jud. 7. 13.
• * 1.412

  psal. 3. 6.
• * 1.413

  4. 9.
• * 1.414

  Exo. 14. 13.
• * 1.415

  Rom. 4. 18. &c
• * 1.416

  Esa. 8. 19.
• * 1.417

  1 Chr. 10. 13.
• * 1.418

  Esa. 29. 15.
• * 1.419

  1 Thess. 4. 6.
• * 1.420

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 18.
• * 1.421

  Gen. 17. 7.
• * 1.422

  2 Kin. 5. 22.
• * 1.423

  Gen. 17. 18.
• * 1.424

  2 Thes. 3. 2.
• * 1.425

  1 pet. 1. 7.
• * 1.426

  Chr. Ro. 4. 19.
• * 1.427

  Mal 3. 14.
• * 1.428

  Esa. 28. 16.
• * 1.429

  Gen. 32. 26.
• * 1.430

  Mat. 15. 23.
• * 1.431

  24.
• * 1.432

  26.
• * 1.433

  Heb. 11. 1.
• * 1.434

  Vers. 24.
• * 1.435

  Heb. 12.
• * 1.436

  psal. 46. 2.
• * 1.437

  3.
• * 1.438

  11.
• * 1.439

  Psal 112. 6. 7. 8.
• * 1.440

  Mat. 14. 30.
• * 1.441

  Job, 13. 15.
• * 1.442

  Rom. 3. 31.
• * 1.443

  〈◊〉〈◊〉. 2. 26.
• * 1.444

  Rom 10. 10.
• * 1.445

  pro. 4. 23.
• * 1.446

  2 Cor. 4. 13.
• * 1.447

  psal. 35. 10.
• * 1.448

  Mat. 17 18
• * 1.449

  Esa. 66. 8.
• * 1.450

  Abak. 2. 4.
• * 1.451

  Num. 23. 10.
• * 1.452

  Rom. 1. 12.
• * 1.453

  Deu. 13. 6. &c.
• * 1.454

  1 pet. 1. 9.
• * 1.455

  Mat. 8. 13.
• * 1.456

  Addition 11 of the seat of faith.
• * 1.457

  Gen. 2. 17.
• * 1.458

  3. 15.
• * 1.459

  John 5. 56.
• * 1.460

  Jonah 3. 5.
• * 1.461

  psal. 119. 120
• * 1.462

  Esay 59. 2.
• * 1.463

  Eph. 2. 14.
• * 1.464

  prov. 8. 13.
• * 1.465

  Rom. 〈◊〉〈◊〉. 1.
• * 1.466

  psalm 83. 16.
• * 1.467

  Esay 28. 19.
• * 1.468

  Gen. 3. 10.
• * 1.469

  Acts 24. 25.
• * 1.470

  Num. 22. 23. &c.
• * 1.471

  James 2. 19.
• * 1.472

  Matth. 24. 6.
• * 1.473

  Heb. 4. 13.
• * 1.474

  Psalm 149. 7.
• * 1.475

  Psalm 130. 3.
• * 1.476

  1 Gor. 10. 22.
• * 1.477

  Job 13. 25.
• * 1.478

  6. 12.
• * 1.479

  2 Cor. 5. 20.
• * 1.480

  Heb. 10. 27.
• * 1.481

  31.
• * 1.482

  1 Thess. 5. 3.
• * 1.483

  prov. 29. 1.
• * 1.484

  Matth. 5. 26.
• * 1.485

  Mal. 1. 6.
• * 1.486

  Zach. 14. 9.
• * 1.487

  psalm 23. 8.
• * 1.488

  prov. 16. 14.
• * 1.489

  19. 12.
• * 1.490

  Rev. 15. 4.
• * 1.491

  Ecclus. 8. 1.
• * 1.492

  Dan. 3. 24.
• * 1.493

  Dan. 6.
• * 1.494

  psalm 69. 5.
• * 1.495

  Exod. 2. 12.
• * 1.496

  14.
• * 1.497

  Heb. 4. 13.
• * 1.498

  1.
• * 1.499

  Rom. 8. 15.
• * 1.500

  Esay. 29. 10.
• * 1.501

  Psalm 84. 11.
• * 1.502

  Luk. 15. 19.
• * 1.503

  Dent. 5. 29.
• * 1.504

  Psalm 19. 9.
• * 1.505

  Phil. 2. 12.
• * 1.506

  Prov. 28. 14.
• * 1.507

  Cant. 3. 1.
• * 1.508

  pro. 1. 7.
• * 1.509

  psal. 111. 10.
• * 1.510

  Eccles. 12. 13.
• * 1.511

  pro. 14. 27.
• * 1.512

  Eccles. 8. 11.
• * 1.513

  psal. 36. 1.
• * 1.514

  Gen. 20. 11.
• * 1.515

  psal. 50. 21.
• * 1.516

  Rom. 2. 4.
• * 1.517

  pro. 29. 1.
• * 1.518

  psal. 90. 11.
• * 1.519

  psal. 53. 6.
• * 1.520

  Apoc. 21. 8.
• * 1.521

  Luc 12. 4.
• * 1.522

  Exod. 1. 7
• * 1.523

  22.
• * 1.524

  1 Kin. 12. 27.
• * 1.525

  Mat. 2. 10.
• * 1.526

  John 11. 47.
• * 1.527

  pro. 10. 24.
• * 1.528

  Esa. 66. 2.
• * 1.529

  Heb. 10. 31
• * 1.530

  psal. 130. 3.
• * 1.531

  1 Cor. 10. 11.
• * 1.532

  Gen. 4.
• * 1.533

  psal. 90. 12.
• * 1.534

  2 Cor. 5. 10.
• * 1.535

  Heb. 4 13.
• * 1.536

  Am. 8. 12.
• * 1.537

  1 Sam. 16. 7.
• * 1.538

  1 Chr. 28. 9.
• * 1.539

  psal. 62. 11.
• * 1.540

  Deut. 32. 41.
• * 1.541

  Job. 26. 13.
• * 1.542

  psal. 5. 5.
• * 1.543

  pro. 11. 4.
• * 1.544

  Mat. 16. 27.
• * 1.545

  Joel 2. 1.
• * 1.546

  Mar. 13.
• * 1.547

  Luk. 21.
• * 1.548

  Jer. 29. 23.
• * 1.549

  Mat. 3. 5.
• * 1.550

  Apoc. 14. 13.
• * 1.551

  Mat. 3. 12.
• * 1.552

  Dan. 3. 19.
• * 1.553

  Ap. 21. 18.
• * 1.554

  Job. 10. 21.
• * 1.555

  22.
• * 1.556

  L. 9. Moral.
• * 1.557

  Luke 6. 25.
• * 1.558

  16. 24.
• * 1.559

  Esay 65. 13.
• * 1.560

  2.
• * 1.561

  Esa. 66. 24.
• * 1.562

  Mar. 43.
• * 1.563

  44. 45.
• * 1.564

  46. 48.
• * 1.565

  Deut. 5. 27.
• * 1.566

  Gen 32.
• * 1.567

  psal 34. 11.
• * 1.568

  Job 1. 1.
• * 1.569

  Deut. 10. 12.
• * 1.570

  psal. 33. 8.
• * 1.571

  Ezech. 13. 22.
• * 1.572

  1 Pet. 5. 6.
• * 1.573

  pfal. 119. 120.
• * 1.574

  Gen. 33. 3.
• * 1.575

  1 Reg. 20. 32.
• * 1.576

  Psalm 119. 24
• * 1.577

  Psalm 7. 5.
• * 1.578

  Euke 14. 10.
• * 1.579

  1 Cor. 1. 18.
• * 1.580

  pfalm 131. 1.
• * 1.581

  Ezek. 17. 24.
• * 1.582

  Matth. 18. 3.
• * 1.583

  Esay 42. 8.
• * 1.584

  1 Cor. 10. 12.
• * 1.585

  Luk. 14. 11.
• * 1.586

  Matth. 11. 29.
• * 1.587

  Luk. 15. 19.
• * 1.588

  Psal. 131. 1.
• * 1.589

  phil. 2. 3.
• * 1.590

  Lib. 8. Moral.
• * 1.591

  Luk. 3. 5.
• * 1.592

  Esa. 14. 12, 14.
• * 1.593

  Gen. 3. 5.
• * 1.594

  Luke 10. 17. 20.
• * 1.595

  Dan. 4. 30.
• * 1.596

  Revei. 3. 17.
• * 1.597

  1 Tim. 3. 6.
• * 1.598

  Ezek. 8. 12.
• * 1.599

  2 Cor. 10. 14.
• * 1.600

  1. Cor. 4. 7.
• * 1.601

  Gen. 32. 10.
• * 1.602

  James 1. 17.
• * 1.603

  Exod. 33. 19.
• * 1.604

  〈◊〉〈◊〉. 28. 2.
• * 1.605

  Inserm. de re∣surrectione.
• * 1.606

  Exod. 9. 28.
• * 1.607

  In Hexameron
• * 1.608

  psal. 8. 3. 4.
• * 1.609

  Gen. 18. 27.
• * 1.610

  Luc. 18. 13.
• * 1.611

  Rom. 7. 14. 18.
• * 1.612

  2 Cor. 3. 5.
• * 1.613

  psal. 40. 15. 38. 4.
• * 1.614

  Gen. 32. 10.
• * 1.615

  Luc. 17. 10.
• * 1.616

  Dan. 9. 7.
• * 1.617

  psal. 115. 1.
• * 1.618

  1 Kin. 21. 20. 29.
• * 1.619

  psal. 119. 71.
• * 1.620

  Mat. 11. 29.
• * 1.621

  John 8. 50. 8. 4.
• * 1.622

  John 13. 15.
• * 1.623

  phil. 2. 8.
• * 1.624

  De Verb. Dom
• * 1.625

  Mat. 5. 3.
• * 1.626

  psal. 131. 1. 12. 3
• * 1.627

  phil. 4. 12.
• * 1.628

  De Catech. nud.
• * 1.629

  psal. 51. 3.
• * 1.630

  psal. 38. 13. 14.
• * 1.631

  John. 5. 44.
• * 1.632

  Hos. g. 8. 15.
• * 1.633

  Rom. 8. 15.
• * 1.634

  Rom. 3. 19.
• * 1.635

  psal. 89. 47.
• * 1.636

  Lam. 322.
• * 1.637

  Esa. 6. 13.
• * 1.638

  Luc 12. 32.
• * 1.639

  Esa. 30. 18.
• * 1.640

  Lam. 3. 29.
• * 1.641

  Esa. 66. 2.
• * 1.642

  psal. 17. 7. 34. 21. 90. 14.
• * 1.643

  psal. 13. 5.
• * 1.644

  32. 11.
• * 1.645

  psal. 147. 11.
• * 1.646

  〈◊〉〈◊〉 10. in psalm 91.
• * 1.647

  Heb. 6. 19.
• * 1.648

  Acts 27. 29.
• * 1.649

  Heb. 10. 23.
• * 1.650

  Rom. 5. 3.
• * 1.651

  psalm 27. 15.
• * 1.652

  16. 10.
• * 1.653

  〈◊〉〈◊〉 Psalm 3.
• * 1.654

  psalm 〈◊〉〈◊〉. 13.
• * 1.655

  2.
• * 1.656

  2 Cor. 3. 5.
• * 1.657

  phil. 2. 13.
• * 1.658

  John 15. 5.
• * 1.659

  1 Cor. 1. 29. 31
• * 1.660

  1 Thess. 5. 8.
• * 1.661

  prov. 13. 12.
• * 1.662

  psalm 115. 2.
• * 1.663

  Rom. 8. 22.
• * 1.664

  in Psalm 36.
• * 1.665

  Rom. 12. 12.
• * 1.666

  Heb. 10. 13.
• * 1.667

  Luke 16. 10.
• * 1.668

  Matth. 6. 25.
• * 1.669

  30.
• * 1.670

  psalm 40. 4.
• * 1.671

  Esay 28. 15.
• * 1.672

  Rom. 8. 25.
• * 1.673

  psalm 147. 11
• * 1.674

  2 Cor. 12. 12
• * 1.675

  In Cant. serm. 8
• * 1.676

  psalm. 23. 6.
• * 1.677

  Greg. in Reg.
• * 1.678

  psalm 146. 3.
• * 1.679

  Esay 63. 16.
• * 1.680

  Job 15. 15.
• * 1.681

  psalm. 〈◊〉〈◊〉. 30.
• * 1.682

  psalm 119. 49.
• * 1.683

  2.
• * 1.684

  psalm 78. 20.
• * 1.685

  Lib. 3 Moral.
• * 1.686

  2 Cor. 2. 7.
• * 1.687

  Gen. 4. 14.
• * 1.688

  psalm 36. 5.
• * 1.689

  prov. 11. 7.
• * 1.690

  23. 18.
• * 1.691

  psalm 16. 9.
• * 1.692

  Act. 2. 26.
• * 1.693

  psalm 22. 4, 5.
• * 1.694

  1 Sam. 17. 37
• * 1.695

  Heb. 10. 23.
• * 1.696

  Rom. 15. 4.
• * 1.697

  2 Sam. 12. 13.
• * 1.698

  Ephes. 2. 6.
• * 1.699

  2 Kin 18. 21.
• * 1.700

  prov. 25. 19.
• * 1.701

  1 pet. 1. 3.
• * 1.702

  psal. 42. 14.
• * 1.703

  2 Kin. 20. 3.
• * 1.704

  1 John 3. 3.
• * 1.705

  psal. 37. 3.
• * 1.706

  psal. 4. 5.
• * 1.707

  Rom. 5. 3. 4.
• * 1.708

  psal. 40. 4. 62. 8. 115. 9. 10 11. 51. 13. 75. 5.
• * 1.709

  in Psal. 66.
• * 1.710

  Hos. 14. 3.
• * 1.711

  1 Cor. 14. 15.
• * 1.712

  Exod. 14. 15.
• * 1.713

  Esa. 29. 13.
• * 1.714

  Math. 15. 8. 7. 21.
• * 1.715

  Rom 8. 26.
• * 1.716

  psal. 123. 2.
• * 1.717

  Serm. 5. de. verb. Domin.
• * 1.718

  psal 50. 15.
• * 1.719

  psal. 107.
• * 1.720

  vers. 4. 10. 23. 2. 6. 8. 15. 21. 31.
• * 1.721

  psal. 34. 2. 15. 13. 107. 42.
• * 1.722

  Luc. 18. 1.
• * 1.723

  11. 2.
• * 1.724

  〈◊〉〈◊〉. 141. 2.
• * 1.725

  Numb. 28. 3. 8
• * 1.726

  in Tim. 4. 5.
• * 1.727

  Mat. 14. 19. 26. 26. 30.
• * 1.728

  Eph. 6. 13.
• * 1.729

  psal. 68. 1.
• * 1.730

  70. 1.
• * 1.731

  Jac. 5. 13.
• * 1.732

  17.
• * 1.733

  18.
• * 1.734

  2 Kin. 1. 10.
• * 1.735

  psal. 106. 17.
• * 1.736

  Exod. 14. 16. 22. 28.
• * 1.737

  Josh 10. 12.
• * 1.738

  Exod. 17. 11.
• * 1.739

  2 Sam. 24.
• * 1.740

  1 Sam. 1. 9.
• * 1.741

  Jon. 3.
• * 1.742

  2 King. 20. 6.
• * 1.743

  Mat. 17. 21.
• * 1.744

  Exod. 32. 10.
• * 1.745

  Gen. 18. 27.
• * 1.746

  30. 10.
• * 1.747

  psal. 50. 15.
• * 1.748

  Joel. 2. 32.
• * 1.749

  Act. 2. 21.
• * 1.750

  Rom. 10. 13.
• * 1.751

  Mat. 7. 8.
• * 1.752

  John. 16. 23.
• * 1.753

  Jer. 10. 25.
• * 1.754

  Esay 65. 24.
• * 1.755

  Exod. 30. 6.
• * 1.756

  Esay 56. 7.
• * 1.757

  1 King. 8. 41.
• * 1.758

  Ezra 7. 23.
• * 1.759

  psalm 141. 2.
• * 1.760

  Luke 1. 10.
• * 1.761

  Rom. 5. 2.
• * 1.762

  Heb. 5. 7.
• * 1.763

  Rom. 8. 34.
• * 1.764

  Rev. 1. 6.
• * 1.765

  Zach. 12. 10.
• * 1.766

  Gal. 4. 6.
• * 1.767

  psalm 25. 1. 62. 8.
• * 1.768

  142. 2.
• * 1.769

  Jac. 5. 13.
• * 1.770

  Dan. 9. 16.
• * 1.771

  psal 25. 21.
• * 1.772

  85. 4.
• * 1.773

  3.
• * 1.774

  Luke 22. 32.
• * 1.775

  John 17. 15.
• * 1.776

  1 Cor. 10. 13.
• * 1.777

  Psalm 89. 23.
• * 1.778

  2 Chro. 20. 12
• * 1.779

  Prov. 18. 10.
• * 1.780

  Dan. 3. 17. 18.
• * 1.781

  Matth. 26. 39.
• * 1.782

  Luk. 22. 42.
• * 1.783

  2.
• * 1.784

  Psal. 119. 73. 125.
• * 1.785

  68. 28.
• * 1.786

  Luke 17. 5.
• * 1.787

  2 〈◊〉〈◊〉. 3. 18.
• * 1.788

  Matth. 20. 22.
• * 1.789

  1. John 5. 14.
• * 1.790

  psalm 27. 4.
• * 1.791

  Gen. 28. 20.
• * 1.792

  prov. 30. 8.
• * 1.793

  2 Sam. 15. 25
• * 1.794

  Jac. 4. 3.
• * 1.795

  psal. 78. 18. 27. 30. 31.
• * 1.796

  1 Sam 8. 22.
• * 1.797

  Job 1. & 2.
• * 1.798

  Mark 5. 13.
• * 1.799

  2 Cor. 12. 8.
• * 1.800

  De 〈◊〉〈◊〉 bono lib. 3. cap. 1.
• * 1.801

  De verb. 〈◊〉〈◊〉. cap. 1.
• * 1.802

  Luke 18. 2.
• * 1.803

  Luke 11. 8.
• * 1.804

  2. Cor. 12. 8.
• * 1.805

  In Johan. 14.
• * 1.806

  In lib. sent.
• * 1.807

  Prosperi.
• * 1.808

  Hexam. lib. 1.
• * 1.809

  In Moral.
• * 1.810

  In Matth.
• * 1.811

  1 John 5. 16.
• * 1.812

  James 5. 15.
• * 1.813

  Matth. 5. 44.
• * 1.814

  Exod. 17. 4.
• * 1.815

  1 Sam. 12. 23
• * 1.816

  psalm 35. 13.
• * 1.817

  1 Tim. 2. 2.
• * 1.818

  psalm 122. 6. 137. 6.
• * 1.819

  Esay. 65. 24.
• * 1.820

  Matth. 7. 7.
• * 1.821

  psalm 116. 12
• * 1.822

  Gen. 2. 3.
• * 1.823

  Esa. 24. 13. &c
• * 1.824

  2 Chro. 29. 31 33. 16.
• * 1.825

  psalm 50. 23.
• * 1.826

  2 Cor. 4. 15.
• * 1.827

  psalm 50. 15.
• * 1.828

  1 Cor. 4. 7.
• * 1.829

  psalm 121. 1.
• * 1.830

  James 1. 17.
• * 1.831

  psal. 16. 6.
• * 1.832

  In Eph.
• * 1.833

  In Johan.
• * 1.834

  philip. 4 11
• * 1.835

  Heb. 13. 5.
• * 1.836

  psal. 66. 14. 111. 1. 40. 9. 35. 14. 57. 10. 〈◊〉〈◊〉. 16. 40. 9.
• * 1.837

  Hom. 25. in Math.
• * 1.838

  psal. 95. 1. 147. 12. 148. 1
• * 1.839

  1 Sam. 13 14.
• * 1.840

  psal. 55. 17.
• * 1.841

  psal. 119. 164. 175.
• * 1.842

  Luc. 2. 14.
• * 1.843

  Apoc. 7. 12.
• * 1.844

  psal. 108. 1
• * 1.845

  psal. 19. 9.
• * 1.846

  psal. 29. 9.
• * 1.847

  psal. 133. 1.
• * 1.848

  psal. 147. 1.
• * 1.849

  Act. 20. 35.
• * 1.850

  Luc. 5. 14.
• * 1.851

  Mar. 5. 20.
• * 1.852

  Psal. 40. 15.
• * 1.853

  psal. 108. 103. 1. 42. 4. 62. 8.
• * 1.854

  1 〈◊〉〈◊〉. 14. 15.
• * 1.855

  Epst. ad pro∣bam.
• * 1.856

  Ja. 1. 6.
• * 1.857

  psal. 145. 18.
• * 1.858

  Jac. 1. 7.
• * 1.859

  Mar. 11. 24.
• * 1.860

  Luc. 18.
• * 1.861

  psal. 102. 17
• * 1.862

  Dan. 9. 18.
• * 1.863

  Born.
• * 1.864

  pro. 21. 13.
• * 1.865

  Mar. 11. 25.
• * 1.866

  Judith 7. 30.
• * 1.867

  Luc. 18. 1.
• * 1.868

  1 Thess. 5. 17.
• * 1.869

  ad Probam
• * 1.870

  Epist. 121.
• * 1.871

  Luc. 11.
• * 1.872

  Aug. haer. 57.
• * 1.873

  ad quodl. vult deum.
• * 1.874

  L. I. C. 22.
• * 1.875

  Numb. 11. 6.
• * 1.876

  2 Kin. 〈◊〉〈◊〉. 〈◊〉〈◊〉
• * 1.877

  Ep. 121.
• * 1.878

  1 Cor. 7. 5.
• * 1.879

  Dan. 4. 24.
• * 1.880

  James 5. 15
• * 1.881

  Rom. 8. 26.
• * 1.882

  psalm 66. 19.
• * 1.883

  psal. 101. 2, 3.
• * 1.884

  63. 6.
• * 1.885

  66. 16.
• * 1.886

  58. 5.
• * 1.887

  Gen. 3. 9.
• * 1.888

  Levit. 7. 15.
• * 1.889

  Rule 6.
• * 1.890

  1 Sam. 14. 19
• * 1.891

  Job 21. 15.
• * 1.892

  Luke 7. 35.
• * 1.893

  psalm 95. 1. 34. 3.
• * 1.894

  148.
• * 1.895

  psalm 116. 1.
• * 1.896

  psalm 28. 〈◊〉〈◊〉. 21.
• * 1.897

  Rom. 9. 3.
• * 1.898

  1 Cor. 13.
• * 1.899

  Ver. 13.
• * 1.900

  Lib. confess.
• * 1.901

  Matth. 22. 40.
• * 1.902

  Rom. 13. 9.
• * 1.903

  John 13. 34.
• * 1.904

  1 John. 2. 7.
• * 1.905

  Lib. de dilig. Deum.
• * 1.906

  1 John 4. 10.
• * 1.907

  De 〈◊◊〉〈◊◊〉.
• * 1.908

  Job. 25. 6.
• * 1.909

  psalm 22. 6.
• * 1.910

  Rom. 9. 11.
• * 1.911

  Rom. 5. 10.
• * 1.912

  John 3. 16.
• * 1.913

  Ephes. 2. 4.
• * 1.914

  Rom. 8. 32.
• * 1.915

  Mat. 12. 24. 27. 63.
• * 1.916

  Esa. 53. 3.
• * 1.917

  Luc. 9. 58.
• * 1.918

  Esa. 53. 4. 5.
• * 1.919

  John 5. 18.
• * 1.920

  15. 13.
• * 1.921

  1 John 3. 16.
• * 1.922

  Cant. 8. 6.
• * 1.923

  Rom. 5. 5.
• * 1.924

  Esa. 5. 3. 4.
• * 1.925

  psal. 16. 1.
• * 1.926

  116. 11.
• * 1.927

  Rom. 5. 5.
• * 1.928

  Math. 25. 24.
• * 1.929

  psal. 42. 1.
• * 1.930

  Luc. 14. 29.
• * 1.931

  Mat. 10. 37.
• * 1.932

  Deut. 11. 13.
• * 1.933

  phil. 3. 19.
• * 1.934

  prov. 27. 7,
• * 1.935

  psal. 119. 〈◊〉〈◊〉.
• * 1.936

  psal. 16. 11.
• * 1.937

  Rev. 19. 10.
• * 1.938

  John. 15. 15.
• * 1.939

  John 20. 17.
• * 1.940

  Gen. 37. 3.
• * 1.941

  Luc. 12. 13
• * 1.942

  Heb. 12. 17. 16.
• * 1.943

  Esa. 1. 31.
• * 1.944

  Luc. 7. 47.
• * 1.945

  Mat. 6. 21.
• * 1.946

  Mar 8. 14.
• * 1.947

  Ezek. 33. 31.
• * 1.948

  psalm 119. 97
• * 1.949

  Heb. 12. 16.
• * 1.950

  Gen. 25. 30.
• * 1.951

  psalm 42. 2.
• * 1.952

  phil. 2. 23.
• * 1.953

  Gal. 5. 22.
• * 1.954

  psalm 4. 8.
• * 1.955

  Gen. 29. 〈◊〉〈◊〉
• * 1.956

  Acts 19. 27.
• * 1.957

  Psalm 132. 4.
• * 1.958

  Psal. 119. 126, 127.
• * 1.959

  Cant. 8. 7.
• * 1.960

  1 Cor. 13. 4.
• * 1.961

  John 15. 13.
• * 1.962

  psalm 31. 23. 139. 21. 94. 16.
• * 1.963

  John 14. 15.
• * 1.964

  1 John 2. 2. 4.
• * 1.965

  John 15. 15.
• * 1.966

  Matth. 12. 49.
• * 1.967

  Rom. 1. 1.
• * 1.968

  2 pet. 1. 1.
• * 1.969

  Jude 1.
• * 1.970

  Revel. 1. 1.
• * 1.971

  Rom. 6. 16.
• * 1.972

  Gen. 2. 17.
• * 1.973

  1 Sam. 15. 22
• * 1.974

  1 pet. 2. 1. 2.
• * 1.975

  Jer. 7. 22, 23.
• * 1.976

  1 Kin. 20. 35, 36.
• * 1.977

  Matth. 26. 39.
• * 1.978

  Job. 11. 5.
• * 1.979

  1 Sam. 3. 9.
• * 1.980

  psal. 50. 7. 2. 5.
• * 1.981

  Job. 36. 24. 37. 14.
• * 1.982

  psal. 19. 1. 2. 3.
• * 1.983

  John 15. 18.
• * 1.984

  Gen. 5. 22.
• * 1.985

  Amos 3. 3.
• * 1.986

  1 King 22. 12.
• * 1.987

  Jer. 44. 17.
• * 1.988

  1 Sam. 8. 20.
• * 1.989

  Rom. 8. 7.
• * 1.990

  Ezech. 13. 3
• * 1.991

  prov. 21. 2.
• * 1.992

  Jer. 18. 11.
• * 1.993

  Gen. 6. 5.
• * 1.994

  1 pet. 2. 11.
• * 1.995

  psal. 78. 9.
• * 1.996

  psal. 81. 12.
• * 1.997

  Rom. 1. 24
• * 1.998

  Gal. 1. 16.
• * 1.999

  Rom. 6. 17.
• * 1.1000

  Mor. 12.
• * 1.1001

  Jer. 23. 33. &c.
• * 1.1002

  De Praecepto et Dispensati∣one.
• * 1.1003

  John. 6. 60.
• * 1.1004

  Math. 8. 29.
• * 1.1005

  1 Sam. 15. 21.
• * 1.1006

  Gen. 31. 30.
• * 1.1007

  Mat. 25. 24.
• * 1.1008

  Rom. 5. 19.
• * 1.1009

  Rom. 8. 20. 7. 23.
• * 1.1010

  psal. 119. 32.
• * 1.1011

  Deut. 5. 32.
• * 1.1012

  Eccles. 10. 2.
• * 1.1013

  2 Thess. 3. 2.
• * 1.1014

  phil. 2. 14.
• * 1.1015

  Mat. 22. 5.
• * 1.1016

  Hugo
• * 1.1017

  Mat. 22. 12.
• * 1.1018

  Levit. 26. 15. 16.
• * 1.1019

  Heb. 11. 24.
• * 1.1020

  Gen. 39.
• * 1.1021

  Luke 2. 51.
• * 1.1022

  Phll. 2. 8.
• * 1.1023

  Matth. 8. 27.
• * 1.1024

  Josh. 10. 1.
• * 1.1025

  Dan. 6.
• * 1.1026

  Cass.
• * 1.1027

  Gen. 19. 1.
• * 1.1028

  Rom. 14. 19. 13.
• * 1.1029

  1 Cor. 13. 4.
• * 1.1030

  In Ezek hom. 7
• * 1.1031

  Rom. 5. 3, 4, 5.
• * 1.1032

  Job 2.
• * 1.1033

  Heb. 10. 36.
• * 1.1034

  2 Cor. 7. 10.
• * 1.1035

  2 Sam. 17. 23.
• * 1.1036

  Luke 8 15.
• * 1.1037

  Jac. 1. 4.
• * 1.1038

  phil. 1. 29.
• * 1.1039

  Heb. 6. 12.
• * 1.1040

  2 Cor. 12. 10.
• * 1.1041

  Rom. 5. 4.
• * 1.1042

  8. 35.
• * 1.1043

  38.
• * 1.1044

  1. pet. 4. 19.
• * 1.1045

  1. pet. 4. 17.
• * 1.1046

  Luke 23. 31.
• * 1.1047

  Jer. 25. 29.
• * 1.1048

  Heb. 12. 6.
• * 1.1049

  Esay 28. 19.
• * 1.1050

  psal. 119. 71.
• * 1.1051

  Acts 9.
• * 1.1052

  Hos. 2. 6.
• * 1.1053

  prov. 13. 12.
• * 1.1054

  Hab. 2. 3.
• * 1.1055

  Psalm 37. 7.
• * 1.1056

  2 pet. 3. 4.
• * 1.1057

  Luke 12. 48.
• * 1.1058

  1 pet. 1. 7.
• * 1.1059

  Pet. Chrysol.
• * 1.1060

  Epist. 85.
• * 1.1061

  Luke 24. 26.
• * 1.1062

  Acts 14. 28.
• * 1.1063

  2 Tim. 3. 12.
• * 1.1064

  2 Tim. 2. 4.
• * 1.1065

  Matth. 8. 24.
• * 1.1066

  Esay 5. 2.
• * 1.1067

  Luke 3. 17.
• * 1.1068

  Job. 2.
• * 1.1069

  Luc. 22. 42.
• * 1.1070

  1 pet. 4, 19.
• * 1.1071

  c. 7. de patientia
• * 1.1072

  Heb. 12. 5.
• * 1.1073

  1 King. 13. 6.
• * 1.1074

  prov. 23. 35.
• * 1.1075

  Esa. 51. 21.
• * 1.1076

  1 King. 18. 28
• * 1.1077

  Mar. 5. 5.
• * 1.1078

  Jer. 5. 3.
• * 1.1079

  2. 30.
• * 1.1080

  Esa. 1. 5.
• * 1.1081

  Luc. 23. 26.
• * 1.1082

  1 Sam. 22.
• * 1.1083

  psal. 7. 3.
• * 1.1084

  2 Sam. 16.
• * 1.1085

  2 Cor. 4. 8.
• * 1.1086

  psal. 42. 6.
• * 1.1087

  Prov. 18. 14.
• * 1.1088

  Gen. 4. 13.
• * 1.1089

  1 Sam. 28. 8.
• * 1.1090

  Meahs of Fa∣tience.
• * 1.1091

  Act. 9. 5.
• * 1.1092

  Lue. 23. 41.
• * 1.1093

  psal. 119. 75.
• * 1.1094

  89. 32 33.
• * 1.1095

  Rom. 8. 28.
• * 1.1096

  Luc. 16. 25.
• * 1.1097

  psal. 73. 5.
• * 1.1098

  Rom. 15. 4.
• * 1.1099

  Heb. 12. 10.
• * 1.1100

  12. 3.
• * 1.1101

  In Epist.
• * 1.1102

  1 Cor. 10. 13.
• * 1.1103

  Rom. 8. 18.
• * 1.1104

  2 Cor. 4. 17.
• * 1.1105

  Signes of Pa∣tience.
• * 1.1106

  Job 1. 21.
• * 1.1107

  Job 1. 22. 2. 10.
• * 1.1108

  Acts 5. 41.
• * 1.1109

  Psalm 27. 14.
• * 1.1110

  2.
• * 1.1111

  1 Cor. 8. 4.
• * 1.1112

  2 Cor. 4. 4.
• * 1.1113

  Phil. 3. 19.
• * 1.1114

  Ephes. 5. 5.
• * 1.1115

  Psal. 4. 2.
• * 1.1116

  1 Tim. 6. 20.
• * 1.1117

  Hos. 10. 13.
• * 1.1118

  Gen. 20. 9.
• * 1.1119

  Job. 8. 44.
• * 1.1120

  Gen. 3. 2.
• * 1.1121

  1 pet. 1. 7.
• * 1.1122

  Deut. 15. 11.
• * 1.1123

  1 Cor. 11. 19.
• * 1.1124

  Gen. 1. 3.
• * 1.1125

  Psal. 138. 2.
• * 1.1126

  2 pet. 2. 2.
• * 1.1127

  John 16. 13.
• * 1.1128

  Matth. 13. 45.
• * 1.1129

  Deut. 4. 32.
• * 1.1130

  Matth. 7. 7.
• * 1.1131

  Esay 65. 1.
• * 1.1132

  1 Thes. 5. 21.
• * 1.1133

  Matth. 6. 33.
• * 1.1134

  Esay 55. 6.
• * 1.1135

  phil. 2. 21.
• * 1.1136

  Deut. 4. 29.
• * 1.1137

  Jerem. 29. 13.
• * 1.1138

  prov. 2. 4.
• * 1.1139

  Jerem. 45. 5.
• * 1.1140

  1. Tim. 6. 3.
• * 1.1141

  Ephes. 6. 14.
• * 1.1142

  Deu. 18. 10, 11
• * 1.1143

  Jerem. 10. 2.
• * 1.1144

  Esay 8. 19.
• * 1.1145

  Ezek 21. 21.
• * 1.1146

  1 Sam. 28. 16
• * 1.1147

  1 Chro. 10. 13
• * 1.1148

  2 Kings 1. 3.
• * 1.1149

  Act. 16. 17. 18
• * 1.1150

  Deut. 2. 1. 2. 5
• * 1.1151

  Levit. 10. 1.
• * 1.1152

  prov. 2. 16.
• * 1.1153

  Gen. 35. 2.
• * 1.1154

  Act. 17.
• * 1.1155

  1. Cor. 1. 10.
• * 1.1156

  Heb. 10. 25.
• * 1.1157

  1 Cor. 11. 19
• * 1.1158

  Tract. 18. in Iohn.
• * 1.1159

  Act. 8. 28.
• * 1.1160

  Act. 10. 2.
• * 1.1161

  Rom. 1. 18.
• * 1.1162

  Act. 18. 24.
• * 1.1163

  26.
• * 1.1164

  De Civ. Dei.
• * 1.1165

  psal. 30. 10.
• * 1.1166

  John 18. 37
• * 1.1167

  Mat. 4. 10.
• * 1.1168

  Esa. 42. 8.
• * 1.1169

  Judg. 10. 14.
• * 1.1170

  Malach. 1. 6.
• * 1.1171

  psal. 5. 2.
• * 1.1172

  Hos. 2. 20.
• * 1.1173

  Math. 6. 24.
• * 1.1174

  Esa. 1. 22.
• * 1.1175

  Gen. 35. 2.
• * 1.1176

  1 Kin. 18. 21
• * 1.1177

  Zeph. 1. 5.
• * 1.1178

  1 Cor. 5. 8.
• * 1.1179

  Luc. 5. 36.
• * 1.1180

  Rev. 3. 16.
• * 1.1181

  Iohn. 6. 26.
• * 1.1182

  Jam. 1. 8.
• * 1.1183

  Job 28. 13.
• * 1.1184

  Zach. 11. 12.
• * 1.1185

  1 Cor. 6. 20.
• * 1.1186

  Coloss. 2. 8.
• * 1.1187

  Tit. 1. 14.
• * 1.1188

  Gala. 2. 11.
• * 1.1189

  3.
• * 1.1190

  Rom. 8. 27.
• * 1.1191

  7. 14.
• * 1.1192

  Esa. 45. 7.
• * 1.1193

  psal. 139. 11. 93. 9.
• * 1.1194

  1 John. 3. 20.
• * 1.1195

  1 Sam. 16. 7.
• * 1.1196

  psal. 51. 6.
• * 1.1197

  Luke 17. 11.
• * 1.1198

  1 Sam. 15. 30
• * 1.1199

  Prov. 4. 23.
• * 1.1200

  Rom. 10. 10.
• * 1.1201

  1 John 3. 18.
• * 1.1202

  Rom. 6. 17.
• * 1.1203

  Col. 3. 23.
• * 1.1204

  Gen. 17. 1.
• * 1.1205

  Job. 1. 1. 8. 6.
• * 1.1206

  Luk. 8. 15.
• * 1.1207

  Exod. 25. 11. 37. 2.
• * 1.1208

  psalm 45. 14.
• * 1.1209

  Matth. 23. 25.
• * 1.1210

  Hos. 7. 11.
• * 1.1211

  Matth. 10. 16.
• * 1.1212

  The means.
• * 1.1213

  psalm 16. 9.
• * 1.1214

  Rom. 2. 16.
• * 1.1215

  Eccles. 12. 14.
• * 1.1216

  Ephes. 6. 5.
• * 1.1217

  Signes of up∣rightnesse.
• * 1.1218

  1 Cor. 4. 3.
• * 1.1219

  Mark 6. 8. 14. 66. 69.
• * 1.1220

  2 King. 20. 3.
• * 1.1221

  Gen 38. 24.
• * 1.1222

  26.
• * 1.1223

  Rom. 7. 24.
• * 1.1224

  psal. 139. 23, 24.
• * 1.1225

  7. 3.
• * 1.1226

  5.
• * 1.1227

  4. 4.
• * 1.1228

  Phil. 1. 10.
• * 1.1229

  Perseverance.
• * 1.1230

  In Epist.
• * 1.1231

  Col. 4. 6.
• * 1.1232

  Acts 21. 13.
• * 1.1233

  Psalm 78. 57.
• * 1.1234

  Gal. 6. 9.
• * 1.1235

  Lib. 1. 〈◊〉〈◊〉
• * 1.1236

  Ezek. 18. 24.
• * 1.1237

  Matth. 24. 13.
• * 1.1238

  Epist. 129.
• * 1.1239

  Esay 7. 9.
• * 1.1240

  Rom. 11. 22.
• * 1.1241

  Matth. 24. 42. 25. 5. 25. 43.
• * 1.1242

  Heb. 3. 12, 13
• * 1.1243

  Esay 5. 11.
• * 1.1244

  prov. 23. 29, 30.
• * 1.1245

  Rom. 1. 8.
• * 1.1246

  2 Tim. 4. 6.
• * 1.1247

  Dan. 2. 32.
• * 1.1248

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.1249

  2 Tim. 4. 10.
• * 1.1250

  Exod. 6 &c.
• * 1.1251

  Revel. 12. 3.
• * 1.1252

  Means of per∣severance.
• * 1.1253

  Luke 12. 38.
• * 1.1254

  Josh. 1. 6, 7, 8, 9,
• * 1.1255

  Ephe. 6. 10,
• * 1.1256

  2 pet. 2. 20. 22.
• * 1.1257

  Numb 6. 6.
• * 1.1258

  〈◊〉〈◊〉. 10.
• * 1.1259

  phil. 3. 14.
• * 1.1260

  In Gen. 28. 12
• * 1.1261

  Apoc. 2. 19.
• * 1.1262

  Phil. 1. 9.
• * 1.1263

  Psal. 92. 13. 14. 84. 7.
• * 1.1264

  2 king 2. 11.
• * 1.1265

  Job. 2. 3.
• * 1.1266

  Heb. 12. 12.
• * 1.1267

  Act. 11. 23. 13. 43.. 14. 22.
• * 1.1268

  Ezech. 34. 4.
• * 1.1269

  9. 4.